T50n2061_宋高僧傳
大正藏第 50 冊 No. 2061 宋高僧傳
No. 2061
進高僧傳表
端拱元年十月日左街天壽寺通慧大師賜紫臣僧贊寧上表
臣僧贊寧等言。自太平興國七年。伏奉敕旨。俾修高僧傳與新譯經同入藏者。臣等遐求事蹟博採碑文。今已撰整合三十卷。謹詣闕庭進上。益瑯函而更廣。延玉曆以彌長。臣等誠憂誠恐兢惕之至。臣等聞渾儀之外別有釋天。法海之中多生僧寶。釋天可則。阿難記事而載言。僧寶堪稱。慧皎為篇而作傳。猗歟我佛號大遍知。知教法之無依。委帝王之有力。當二千載之後。屬一萬年之初。伏惟應運統天睿文英武大聖至明廣孝皇帝陛下。神龍在天愛日昇上。土疆開闢四夷請吏。而貢琛時律均和。百穀登敖而棲畝。耕籍田而又勸。賜酺飲以咸歡。儒術特興玄風爰振。是以麒麟非中國之物。白雉非草莽之禽。今游苑囿之間。且類牢籠之畜。近以從澶至濮黃河牽一帶之清。自古及今青史載千年之應。斯蓋陛下來從不動之地示為長壽之王。翻譯成經。制甚深之御序。迴文作頌。演無盡之法音。仍降鳳書令編僧史。屬此雍熙之運。伸其貞觀之風合選兼才。豈當末學。得不擒犀截角搴翠刪毛。精求出類之人。取法表年之史。所恨空門。寡學釋胄何知。或有可觀實錄
【現代漢語翻譯】 現代漢語譯本 大正藏第 50 冊 No. 2061 宋高僧傳 No. 2061 進高僧傳表 端拱元年十月日左街天壽寺通慧大師賜紫臣僧贊寧上表 臣僧贊寧等言。自太平興國七年。奉旨修撰《高僧傳》，與新翻譯的佛經一同收入藏經。我們廣泛搜尋高僧的事蹟，博採各處碑文，如今已經撰寫完成三十卷，謹呈獻給朝廷，希望能增加藏經的豐富性，延長曆史的記載。我們誠惶誠恐，非常敬畏。 我們聽說在渾儀之外另有釋天（佛教中的天界），在佛法的大海中涌現出眾多的僧寶（指德行高尚的僧人）。釋天可以傚法，阿難（釋迦牟尼的弟子，以記憶力強著稱）記錄佛陀的言行；僧寶值得稱頌，慧皎（南朝梁代僧人，《高僧傳》的作者）為僧人立傳。啊，我們偉大的佛陀號稱大遍知（佛的稱號，意為無所不知），他深知教法的傳播離不開帝王的支援。在佛陀涅槃兩千年之後，正值未來一萬年的開端，恭迎應運而生的、統治天下的、睿智英武、大聖至明廣孝的皇帝陛下。 神龍在天，光輝普照。國家的疆土不斷開拓，四方的夷族紛紛請求歸附，進貢珍寶，樂律和諧。各種穀物豐收，遍佈田野，皇帝親自耕種籍田，並勸勉百姓努力耕作，賜予宴飲，與民同樂。儒家學術得到特別的提倡，玄妙的佛法也得以弘揚。因此，麒麟不是中國本土的物產，白雉也不是草野間的禽鳥，如今卻出現在皇家園林之中，如同被圈養的動物。近來，從澶州到濮州，黃河水清澈如帶，這是自古以來青史所記載的千年祥瑞之兆。這都是陛下您從不動之地（指佛的境界）示現為長壽之王的結果。翻譯佛經，撰寫精深的御製序言；創作迴文詩，宣揚無盡的佛法妙音。又降下詔書，命令編撰僧史，正值這雍熙昌盛的時代，發揚貞觀時期的風範，選拔兼備才能的人才。我們這些才疏學淺的人，怎敢不竭盡所能，精益求精，選取那些出類拔萃的僧人，傚法前代史官的嚴謹態度，編撰出真實可信的僧史呢？只可惜我們空門之人，寡聞少學，又怎能完全瞭解佛法的精髓？希望能有一些值得稱道的真實記錄。
【English Translation】 English version Taisho Tripitaka Volume 50, No. 2061, Biographies of Eminent Monks of the Song Dynasty No. 2061 Memorial Presenting the Biographies of Eminent Monks Respectfully submitted on the [Tuan Gong] year 1, tenth month, by the [Zuo Jie] [Tian Shou] Temple's [Tong Hui] Master, the purple-robed monk Zan Ning. Your subject, the monk Zan Ning, et al., reports: Since the seventh year of the [Tai Ping Xing Guo] era, we have received the imperial decree to compile the 'Biographies of Eminent Monks' to be included in the [Tripitaka] along with the newly translated scriptures. We have extensively sought out the deeds and widely collected inscriptions. Now, we have compiled thirty volumes and respectfully present them to the court, hoping to enrich the collection and extend the historical record. We are truly apprehensive and deeply reverent. We have heard that beyond the celestial sphere, there exists the [Shitian] (Buddhist heavens), and within the ocean of Dharma, many [Sengbao] (treasures of the Sangha, referring to virtuous monks) are born. [Shitian] is exemplary, as [Ananda] (Buddha's disciple known for his memory) recorded the events and words [of the Buddha]; [Sengbao] is worthy of praise, as [Hui Jiao] (author of the 'Biographies of Eminent Monks') composed biographies. Ah, our Buddha is called the Great Omniscient One, knowing that the teachings rely on the power of emperors. After two thousand years since the Buddha's [Nirvana], at the beginning of ten thousand years to come, we respectfully welcome His Majesty, the Emperor, who is in accord with destiny, ruling the world, wise and martial, greatly sage, supremely enlightened, and broadly filial. The divine dragon is in the heavens, and the loving sun rises above. The territory of the nation expands, and the barbarians from all directions request to submit, offering treasures, with harmonious music and laws. All kinds of grains are abundant, covering the fields. The Emperor personally cultivates the sacred field and encourages the people to work hard, bestowing feasts and drinks, sharing joy with the people. Confucianism is especially promoted, and the profound Buddhist teachings are also flourishing. Therefore, the [Qilin] (mythical Chinese creature) is not a native product of China, and the white pheasant is not a bird of the wilderness, yet they now roam in the royal gardens, like animals kept in cages. Recently, from [Chan] to [Pu], the Yellow River is as clear as a belt, which is a sign of auspiciousness recorded in history for thousands of years. This is all because Your Majesty has manifested from the immovable state (referring to the state of Buddha) as the King of Longevity. Translating scriptures, writing profound imperial prefaces; composing palindrome poems, expounding the endless Dharma sounds. Furthermore, issuing an imperial decree to compile the history of monks, in this era of [Yong Xi]'s prosperity, promoting the style of the [Zhen Guan] era, selecting talents with both abilities. How dare we, with our limited knowledge, not do our best to select those outstanding monks and emulate the rigorous attitude of previous historians to compile a true and reliable history of monks? It is only a pity that we, the people of the monastic order, are ignorant and lack learning, and how can we fully understand the essence of the Dharma? Hopefully, there will be some commendable true records.
。聊摹于陳壽。如苞深失戾經。宜罪于馬遷。副陛下遺賢必取之心。助陛下墜典咸修之美。今遇乾明聖節。謹令弟子賜紫顯忠同元受敕相國寺賜紫智輪進納。伏乞睿慈略賜御覽。恭惟聖主是文章之主。微臣非惇史之臣。儻示天機令知凡例。如得操北斗而斟酌。或示刀圭執南箕而簸揚方除糠糩。臣等冒黷天顏無任惶懼激切屏營之至。謹言。
批答
敕通慧大師贊寧省所。令左街天壽寺賜紫僧顯忠進編修有宋高僧傳三十卷事。具悉一乘妙道六度玄門。代有奇人迭恢聖教。若無纂述何以顯揚。繄爾真流。棲心法苑。成茲編集。頗效辛勤。備觀該總之能。深切嘆嘉之意。其所進高僧傳。已令僧錄司編入大藏。今賜絹三千匹。至可領也。故茲獎諭。想宜知悉冬寒。想比清休否。遣書指不多及。十八日敕。
宋高僧傳序
臣聞。賢劫綿長世間宏廓。天與時而不盡。地受富以無疆。最靈之氣牣于中。大聖之師居於上。偉哉。釋迦方隱彌勒未來。其間出命世之人。此際多分身之聖。肆為僧相喜示沙門。言與行而可觀。槧兼觚。而爭錄。是以王巾僧史。孫綽道賢摹列傳以周流。像世家而布濩。蓋欲希顏之者慕藺之儔成飛錫之應真作曳山之上士。時則裴子野著眾僧傳。釋法濟撰高逸沙門傳。陸杲述沙門傳。釋寶唱
【現代漢語翻譯】 現代漢語譯本：我（贊寧）曾經效仿陳壽的筆法，但恐怕像子夏一樣失去了經書的真意，應該像馬遷一樣被治罪。這樣做是爲了輔助陛下求賢若渴之心，幫助陛下修復遺失的典籍。如今正值乾明聖節，謹令弟子、賜紫顯忠（monk name, 受朝廷賜予紫衣的和尚，此處為僧人名）同元（monk name, 僧人名）在受敕相國寺，由賜紫智輪（monk name, 受朝廷賜予紫衣的和尚，此處為僧人名）進獻此書。懇請陛下略微御覽。恭敬地認為聖上是文章之主，而微臣並非精通史學的官員。如果能得到陛下的指點，讓我瞭解編寫的凡例，就像能用北斗星來斟酒一樣，或者賜予我一點指教，讓我像用簸箕揚米一樣去除糟粕。我們冒犯了天顏，實在惶恐不安，激動萬分。謹奏。
批覆
敕令通慧大師贊寧：知道了。命令左街天壽寺賜紫僧顯忠（monk name, 受朝廷賜予紫衣的和尚，此處為僧人名）進獻編修《有宋高僧傳》三十卷一事。詳細瞭解了一乘妙道、六度玄門。歷代都有奇人出現，不斷光大聖教。如果沒有纂述，又如何能夠顯揚？你（贊寧）是真正的佛門弟子，潛心於佛法研究，完成這部編著，頗為辛勤。全面考察了你總攬全域性的能力，深切地表達了讚賞之意。你所進獻的《高僧傳》，已經命令僧錄司編入大藏經。現在賜予絹三千匹，可以去領取。特此嘉獎，想必你已經知曉。冬日寒冷，想必你清修安好？書信難以詳盡，不再多寫。十八日敕。
《宋高僧傳》序
臣（贊寧）聽說，賢劫漫長，世間廣闊。天賦予時間而無窮盡，地承受財富而無邊疆。最靈妙的氣息充盈其中，大聖人的老師居住於其上。偉大啊！釋迦牟尼佛已經隱沒，彌勒佛尚未降臨，其間涌現出應運而生的人，此時多有佛菩薩的分身示現。於是有了僧人的表率，樂於示現沙門形象。他們的言行值得人們傚法，他們的著作與經典一同流傳。因此，王巾撰寫《僧史》，孫綽撰寫《道賢》，摹仿列傳的形式來廣泛流傳，如同世家一樣分佈開來。大概是想要讓希望學習顏回的人效仿藺相如，成就飛錫的應真，成為曳山的上士。當時，裴子野著有《眾僧傳》，釋法濟撰寫《高逸沙門傳》，陸杲著述《沙門傳》，釋寶唱
【English Translation】 English version: I, Zan Ning, once imitated Chen Shou's writing style, but I fear that like Zixia, I have lost the true meaning of the scriptures and should be punished like Ma Qian. I do this to assist Your Majesty's thirst for talent and to help Your Majesty restore the lost classics. Now, on the occasion of the Qianming Sacred Festival, I respectfully order my disciple, the Purple-Robed Xianzhong (monk name, a monk bestowed with a purple robe by the court), along with Yuan (monk name), at the Shouci Xiangguo Temple, to present this book by the Purple-Robed Zhilun (monk name, a monk bestowed with a purple robe by the court). I humbly request Your Majesty to briefly review it. I respectfully believe that Your Majesty is the master of literature, while I am not a historian. If I can receive Your Majesty's guidance and understand the writing guidelines, it would be like being able to use the Big Dipper to pour wine, or if you could give me a little instruction, allowing me to remove the dross like using a winnowing fan to separate the chaff from the rice. We have offended the imperial presence, and we are truly terrified and extremely agitated. I respectfully submit this.
Imperial Rescript
Edict to the Venerable Master Zan Ning: I am aware of the matter of ordering the Purple-Robed Monk Xianzhong (monk name, a monk bestowed with a purple robe by the court) of Tianshou Temple on the Left Street to present and compile thirty volumes of the 'Biographies of Eminent Monks of the Song Dynasty'. I have learned in detail about the One Vehicle's wonderful path and the six paramitas' profound gate. Throughout the ages, extraordinary people have emerged, constantly promoting the sacred teachings. Without compilation, how could they be glorified? You (Zan Ning) are a true disciple of Buddhism, dedicating yourself to the study of the Dharma, and completing this compilation with great diligence. I have fully examined your ability to oversee the whole situation and deeply express my appreciation. The 'Biographies of Eminent Monks' that you presented has already been ordered by the Sangha Registry to be included in the Great Treasury of Scriptures. Now, I bestow upon you three thousand bolts of silk, which you may receive. This is a special commendation, and I assume you are aware of it. The winter is cold, I hope you are well in your pure practice? It is difficult to be exhaustive in a letter, so I will not write more. Edict of the eighteenth day.
Preface to the 'Biographies of Eminent Monks of the Song Dynasty'
I (Zan Ning) have heard that the Kalpa of the Wise is long and the world is vast. Heaven grants time without end, and the earth receives wealth without limit. The most spiritual Qi fills it, and the teachers of the Great Saints reside above. How great! Shakyamuni Buddha has already disappeared, and Maitreya Buddha has not yet descended. In between, people who are born in response to the times emerge, and at this time, many manifestations of Buddhas and Bodhisattvas appear. Thus, there are models of monks who are happy to manifest as Shramanas. Their words and deeds are worthy of emulation, and their writings circulate along with the scriptures. Therefore, Wang Jin wrote the 'Monk History', and Sun Chuo wrote the 'Biographies of Virtuous Daoists', imitating the form of biographies to circulate widely, distributed like noble families. It is probably intended to allow those who wish to learn from Yan Hui to emulate Lin Xiangru, to achieve the Yingzhen who flies with a tin staff, and to become the superior scholars who drag mountains. At that time, Pei Ziye wrote the 'Biographies of the Sangha', Shi Faji wrote the 'Biographies of Eminent Reclusive Shramanas', Lu Gao wrote the 'Biographies of Shramanas', and Shi Baochang
立名僧傳。斯皆河圖作洪範之椎輪。土鼓為咸池之壞器。焉知來者靡曠其人。慧皎刊修用實行潛光之目。道宣緝綴續高而不名之風。令六百載行道之人弗墜于地者矣。爰自貞觀命章之後西明絕筆已還。此作蔑聞。斯文將缺。時有再至。肅殺過而繁華來。世無久虛。地天奏而聖明出。我應運統天睿文英武大聖至明廣孝皇帝陛下。陽龍挺德斗電均威。踐大道也。犧黃輸執御之勞。多天才也。周孔行弟子之職。講信修睦崇德報功。一統無遺百王有愧。四海若窺于掌內。萬機皆發於宸衷。然而玄牝留神。釋天淡慮。長生授術。時開太一之壇。續法延期。僧度倍千之戒。浮圖揭漢。梵夾翻華。將佛國之同風。與玉京而合制。慨茲釋侶代有其人。思景行之莫聞。實紀錄之彌曠。臣等謬膺良選。俱乏史才。空門不出于董狐。弱手難探于禹穴。而乃循十科之舊例。輯萬行之新名。或案誄銘。或徴志記。或問輶軒之使者。或詢耆舊之先民。研磨將經論。略同仇校。與史書懸合。勒成三帙。上副九重列僧寶之瑰奇知佛家之富貴。昔者嘉祥筆削。盡美善於東南。澄照纂修。足英髦于關輔。蓋是拘於墟也。傳不習乎。豈若皇朝也。八極張羅。舉之則無物不至。四夷弭伏。求之則何事不供。臣等分面徴搜。各涂構集。如見一家之好。且無諸國之殊
【現代漢語翻譯】 現代漢語譯本： 《立名僧傳》，這些都像是河圖製作洪範的粗糙車輪，土鼓成為咸池破舊的樂器。怎能知道後來者不會有曠達之人呢？慧皎刪改修訂，用實行潛光的目的；道宣輯錄續寫，繼承高遠而不追求名聲的風尚。使得六百年來修行佛法的人不至於湮沒無聞。自從貞觀年間命令編撰佛經之後，西明寺的絕筆之作完成後，這類著作就很少聽聞了，這種文化將要缺失。當時又有再次興盛的機會，肅殺過後繁華到來，世間沒有長久的空虛，地和天共同奏響，聖明的君主出現。我應運而生，統治天下，睿智文采，英明神武，大聖至明廣孝皇帝陛下，像陽龍一樣具有美德，像閃電一樣具有威嚴。踐行大道，像伏羲和黃帝一樣辛勞地治理國家，擁有眾多天才，像周公和孔子一樣履行弟子的職責。講求誠信，修養和睦，崇尚道德，報答功勞，統一天下沒有遺漏，即使是古代的賢明君王也會感到慚愧。四海就像在手掌中一樣清晰，各種政務都在皇帝的深思熟慮中處理。然而，皇帝陛下仍然注重玄妙的佛理，清靜釋教的思慮，學習長生不老的法術，時常開設太一之壇，延續佛法，僧人受戒的數量成倍增加。佛塔高聳入雲，梵文經典翻譯成華文，希望佛國能與大唐同風，與玉京（指京城）的制度相融合。感嘆這些僧侶，每個時代都有這樣的人才，考慮到他們的德行事蹟沒有被記載，確實需要記錄下來，彌補曠缺。我們這些臣子，有幸被選拔，但都缺乏史才。空門中沒有董狐（古代史官），我們這些能力不足的人難以探究禹穴（比喻深奧的學問）。因此，我們遵循十科的舊例，輯錄萬行的新名。或者參考誄文銘文，或者徵引志書記錄，或者詢問出使遠方的使者，或者諮詢年長的先民。研究磨合，將經論大致像仇校一樣進行校對，與史書相互印證，最終編成三卷。上能符合皇帝的期望，陳列僧寶的瑰麗神奇，讓人們知道佛家的富貴。過去嘉祥大師刪改筆削，盡善盡美于東南地區；澄照法師纂修，足以選拔關中地區的英俊人才。大概是因為他們侷限於一隅之地，傳記不夠詳盡。哪裡比得上當今皇朝呢？八極張開羅網，舉起就能無所不至；四夷平息臣服，尋求就能無所不應。我們這些臣子分頭徵集搜尋，各自編撰彙集，如同看到一家人的美好，沒有各個國家的差異。
【English Translation】 English version: 'Biographies of Eminent Monks'. These are all like the rough wheels of the Hetu (River Diagram) making the Hongfan (Great Plan), and the earthen drums becoming the broken instruments of Xianchi (a mythical pool). How can one know that future generations will not have broad-minded people? Huijiao revised and edited, using the purpose of practicing and concealing light; Daoxuan compiled and continued, inheriting the lofty and fame-shunning style. This ensures that those who practice the Dharma for six hundred years will not fall into obscurity. Since the decree to compile Buddhist scriptures during the Zhenguan era, and after the final work of Ximing Temple, such works have rarely been heard of, and this culture is about to be lost. At that time, there was another opportunity for prosperity, with flourishing coming after desolation, and the world not remaining empty for long. Heaven and earth jointly played, and a sage monarch appeared. Our Emperor, who is in accordance with destiny, ruling the world, wise and cultured, heroic and martial, the Great Sage, Most Enlightened, Broadly Benevolent Emperor, possesses virtues like the Yang Dragon and majesty like lightning. Practicing the Great Way, he labors like Fuxi and the Yellow Emperor in governing the country, and possesses many talents, fulfilling the duties of a disciple like the Duke of Zhou and Confucius. He emphasizes trustworthiness, cultivates harmony, reveres virtue, and repays merit, unifying the world without omission, making even the ancient wise monarchs feel ashamed. The four seas are as clear as in the palm of his hand, and all affairs of state are handled with deep consideration. However, His Majesty still focuses on the profound Buddhist principles, calms his thoughts with Buddhist contemplation, learns the techniques of immortality, and often opens the Taiyi Altar, extending the Dharma, with the number of monks receiving precepts doubling. Pagodas soar into the clouds, and Sanskrit scriptures are translated into Chinese, hoping that the Buddhist country can share the same customs as the Great Tang, and integrate with the system of Yujing (referring to the capital). Lamenting these monks, each era has such talents, and considering that their virtuous deeds have not been recorded, it is indeed necessary to record them and make up for the omissions. We, these ministers, are fortunate to be selected, but we all lack historical talent. There is no Dong Hu (ancient historian) in the Buddhist community, and we, with our insufficient abilities, find it difficult to explore the Yu Cave (a metaphor for profound knowledge). Therefore, we follow the old examples of the ten categories, and compile the new names of myriad practices. We either refer to eulogies and inscriptions, or cite records from chronicles, or inquire from envoys sent to distant places, or consult with elderly people. We study and refine, and proofread the scriptures roughly like a collation, verifying them with historical records, and finally compile them into three volumes. This can meet the Emperor's expectations, display the magnificence and wonder of the Sangha Jewel, and let people know the wealth and nobility of Buddhism. In the past, Master Jixiang revised and edited, perfecting the beauty of the southeastern region; Dharma Master Chengzhao compiled, sufficient to select the talents of the Guanzhong region. Perhaps it was because they were limited to one corner of the land, and the biographies were not detailed enough. How can it compare to the current dynasty? The eight extremes open the net, and lifting it can reach everything; the four barbarians are pacified and submit, and seeking can provide everything. We, these ministers, collect and search separately, and compile and gather them separately, as if seeing the goodness of one family, without the differences of various countries.
。所以成十科者易同拾取。其正傳五百三十三人。附見一百三十人。矧復逐科盡處。像史論以攄辭。因事言時。為傳家之系斷。厥號有宋高僧傳焉。庶幾乎銅馬為式選千里之駿駒。竹編見書實六和之年表。觀之者務進。悟之者思齊。皆登三藐之山。悉入薩云之海。永資聖歷俱助皇明。齊愛日之炳光。應嵩山之呼壽云爾。時端拱元年乾明節。臣僧贊寧等謹上。
譯經篇第一(變梵成華。通凡入聖。法輪斯轉。諸佛所師)
義解篇第二(尋文見義。得意忘言。三慧克全。二依當轉)
習禪篇第三(修至無念。善惡都亡。亡其所亡。常住安樂)
明律篇第四(嚴而少恩。正而急護。嬰守三業。同彼金湯)
護法篇第五(家有良吏。守藏何虞。法有名師。外禦其侮)
感通篇第六(逆于常理。感而遂通。化於世間。觀之難測)
遺身篇第七(難捨易捐。施中第一。以穢漏體。回金剛身)
讀誦篇第八(十種法師。此為高大。染枸櫞花。果時瓤赤)
興福篇第九(為己為他。福生罪滅。有為之善。其利博哉)
雜科聲德十(統攝諸科。同歸高尚。唱導之匠。光顯佛乘)
宋高僧傳卷第一
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
譯經
【現代漢語翻譯】 現代漢語譯本： 因此，要完成這十科內容就像拾取東西一樣容易。正傳中有五百三十三人，附帶提及有一百三十人。更何況每一科都詳盡論述，像史官一樣用文字來抒發情感，根據事件來評論時事，為家族的傳承提供依據。這本書的名字就叫做《宋高僧傳》。希望它能像挑選銅馬一樣，選出千里馬般的傑出人才；像用竹簡編成的書一樣，記錄下太平興國的年代。閱讀它的人要努力進取，領悟它的人要思考如何趕上。都能登上三藐三菩提（Samyak-sambuddha）之山，全部進入薩云（薩云可能指代某種境界或學說）之海。永遠憑藉聖歷（指皇帝的統治），共同輔助皇明（指當時的朝廷），一同讚美太陽的光輝，迴應嵩山的祝壽之聲。時間是端拱元年乾明節，臣僧贊寧等人恭敬地呈上。
譯經篇第一（將梵文翻譯成華文，使凡人通達聖境，法輪因此轉動，是諸佛所傚法的。）
義解篇第二（通過文字來理解意義，領會意義而忘記文字，智慧得以完全，兩種依靠應當轉變。）
習禪篇第三（修行達到無念的境界，善與惡都消失了。當所要去除的都去除后，就能達到常住安樂的境界。）
明律篇第四（嚴格而少施恩惠，端正而急於守護。謹守身、口、意三業，如同身處金湯之中一樣安全。）
護法篇第五（家裡有好的官吏，就不用擔心藏書的安全；佛法有好的導師，就能抵禦外來的侵侮。）
感通篇第六（與常理相悖，但感應而通達。教化世間，其變化難以預測。）
遺身篇第七（難以捨棄卻容易捐贈，是佈施中的第一。用污穢的身體，換回金剛不壞之身。）
讀誦篇第八（十種法師中，讀誦經典最為高大。就像用枸櫞花染色，果實成熟時果肉是紅色的。）
興福篇第九（為自己也為他人，福報增長罪孽消滅。有為的善行，其利益是廣泛的。）
雜科聲德第十（統攝各個科目，共同歸於高尚的品德。唱導的匠人，光大顯揚佛法。）
《宋高僧傳》卷第一
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
譯經
【English Translation】 English version: Therefore, completing these ten categories is as easy as picking up objects. The main biographies include 533 individuals, with 130 others mentioned incidentally. Moreover, each category is discussed in detail, like a historian expressing emotions through writing, commenting on current affairs based on events, and providing a basis for family traditions. The name of this book is 'Song Dynasty Biographies of Eminent Monks'. It is hoped that it can select outstanding talents like choosing thoroughbred horses, and record the years of Taiping Xingguo like books compiled from bamboo slips. Those who read it should strive to be progressive, and those who understand it should think about how to catch up. All can ascend the mountain of Samyak-sambuddha (Perfect Enlightenment), and all can enter the sea of Savun (Savun may refer to a certain state or doctrine). Forever relying on the Holy Calendar (referring to the emperor's reign), jointly assisting the Imperial Ming (referring to the then dynasty), together praising the brilliance of the sun, and responding to the longevity wishes of Mount Song. The time is the Qianming Festival of the first year of the Duangong era. Your servants, the monks Zanning and others, respectfully present this.
Chapter 1: Translation of Sutras (Transforming Sanskrit into Chinese, enabling ordinary people to understand the sacred realm, thus turning the Dharma wheel, which is what all Buddhas emulate.)
Chapter 2: Interpretation of Meaning (Understanding the meaning through the text, grasping the meaning and forgetting the words, wisdom is fully attained, the two reliances should be transformed.)
Chapter 3: Practice of Chan (Cultivating to the state of no-thought, both good and evil disappear. When what needs to be removed is removed, one can attain the state of permanent peace and happiness.)
Chapter 4: Clarification of Vinaya (Strict and with little grace, upright and eager to protect. Carefully guarding the three karmas of body, speech, and mind, as safe as being in a fortress of gold.)
Chapter 5: Protection of the Dharma (If there are good officials in the house, there is no need to worry about the safety of the collection; if the Dharma has good teachers, they can resist external insults.)
Chapter 6: Response and Communication (Contrary to common sense, but responding and communicating. Transforming the world, its changes are difficult to predict.)
Chapter 7: Abandoning the Body (Difficult to give up but easy to donate, it is the first among donations. Using the defiled body, to exchange for an indestructible diamond body.)
Chapter 8: Reading and Reciting (Among the ten kinds of Dharma masters, reading and reciting scriptures is the highest. Like dyeing with citron flowers, the flesh is red when the fruit is ripe.)
Chapter 9: Promoting Blessings (For oneself and for others, blessings increase and sins are eliminated. The meritorious good deeds, its benefits are extensive.)
Chapter 10: Miscellaneous Categories of Sound and Virtue (Encompassing all subjects, all returning to noble virtues. The artisans of chanting and guiding, glorifying and manifesting the Buddha Dharma.)
Volume 1 of 'Song Dynasty Biographies of Eminent Monks'
The Purple-Robed Shramana Zanning, Great Master of Tonghui Temple on the Left Street of the Song Dynasty, and others, respectfully compiled by Imperial Order
Translation of Sutras
篇第一之一(正傳三人附見一人)
唐京兆大薦福寺義凈傳
釋義凈。字文明。姓張氏。范陽人也。髫齔之時辭親落髮。遍詢名匠廣探群籍。內外閑習今古博通。年十有五便萌其志。欲游西域。仰法顯之雅操。慕玄奘之高風。加以勤無棄時手不釋卷。弱冠登具。愈堅貞志。咸亨二年年三十有七。方遂發足。初至番禺得同志數十人。及將登舶余皆退罷。凈奮勵孤行備歷艱險。所至之境皆洞言音。凡遇酋長俱加禮重。鷲峰雞足咸遂周遊。鹿苑祇林並皆瞻矚。諸有聖蹟畢得追尋。經二十五年曆三十餘國。以天后證聖元年乙未仲夏還至河洛。得梵本經律論近四百部。合五十萬頌。金剛座真容一鋪。舍利三百粒。天后親迎于上東門外。諸寺緇伍具幡蓋歌樂前導。敕于佛授記寺安置焉。初與于闐三藏實叉難陀翻華嚴經。久視之後乃自專譯。起庚子歲至長安癸卯。于福先寺及雍京西明寺。譯金光明最勝王。能斷金剛般若。彌勒成佛。一字咒王。莊嚴王陀羅尼。長爪梵志等經。根本一切有部毗柰耶。尼陀那目得迦。百一羯磨攝等。掌中取因假設。六門教授等論。及龍樹勸誡頌。凡二十部。北印度沙門阿你真那證梵文義。沙門波侖復禮慧表智積等筆受證文。沙門法寶法藏德感勝莊神英仁亮大儀慈訓等證義。成均太學助教許觀
監護。繕寫進呈。天后制聖教序令標經首。暨和帝神龍元年乙巳。于東洛內道場。譯孔雀王經。又于大福先寺出勝光天子香王菩薩咒一切莊嚴王經四部。沙門盤度讀梵文。沙門玄傘筆受。沙門大儀證文。沙門勝莊利貞證義。兵部侍郎崔湜給事中廬粲潤文正字。秘書監駙馬都尉楊慎交監護。帝深崇釋典。特抽睿思制大唐龍興三藏聖教序。又御洛陽西門宣示群官新翻之經。二年凈隨駕歸雍京。置翻經院于大薦福寺居之。三年詔入內。與同翻經沙門九旬坐夏。帝以昔居房部幽厄無歸。祈念藥師遂蒙降祉。荷茲往澤重闡鴻猷。因命法徒更重傳譯于大佛光殿。二捲成文曰藥師琉璃光佛本願功德經。帝御法筵手自筆受。睿宗永隆元年庚戌。于大薦福寺出浴像功德經毗柰耶雜事二眾戒經唯識寶生所緣釋等二十部。吐火羅沙門達磨末磨。中印度沙門拔弩證梵義。罽賓沙門達磨難陀證梵文。居士東印度首領伊舍羅證梵本。沙門慧積居士中印度李釋迦度頗多語梵本。沙門文綱慧沼利貞勝莊愛同思恒證義。玄傘智積筆受。居士東印度瞿曇金剛迦濕彌羅國王子阿順證譯。修文館大學士李嶠。兵部尚書韋嗣立中書侍郎趙彥昭。吏部侍郎盧藏用兵部侍郎張說中書舍人李乂二十餘人。次文潤色。左僕射韋巨源右僕射蘇瑰監護。秘書大監嗣虢王邕同監護
【現代漢語翻譯】 現代漢語譯本：監護：楊慎交（官名）。繕寫進呈：《大唐龍興三藏聖教序》寫好后呈給皇帝。天后（指武則天）撰寫聖教序，命令放在經書開頭。暨和帝神龍元年乙巳年，在東洛內道場，翻譯《孔雀王經》。又在大福先寺翻譯《勝光天子香王菩薩咒一切莊嚴王經》四部。沙門盤度讀梵文，沙門玄傘筆錄，沙門大儀驗證文字，沙門勝莊、利貞驗證義理，兵部侍郎崔湜、給事中廬粲潤色文字，秘書監駙馬都尉楊慎交監護。皇帝（指唐中宗）非常崇敬佛教經典，特別運用智慧撰寫《大唐龍興三藏聖教序》。又在洛陽西門向眾官員宣示新翻譯的經書。二年，凈隨皇帝返回雍京，在大薦福寺設定翻譯經書的場所居住。三年，皇帝下詔入宮，與翻譯經書的沙門一起九旬安居。皇帝因為過去居住房部時遭遇困境，祈求藥師佛保佑，於是蒙受福澤。感念以往的恩澤，再次闡揚佛教事業，因此命令法師們在大佛光殿重新翻譯，完成兩卷經文，名為《藥師琉璃光如來本願功德經》。皇帝親自在法座上筆錄。睿宗永隆元年庚戌年，在大薦福寺翻譯《浴像功德經》、《毗柰耶雜事》、《二眾戒經》、《唯識寶生所緣釋》等二十部經。吐火羅沙門達磨末磨，中印度沙門拔弩驗證梵義，罽賓沙門達磨難陀驗證梵文，居士東印度首領伊舍羅驗證梵本，沙門慧積、居士中印度李釋迦度頗多語梵本，沙門文綱、慧沼、利貞、勝莊、愛同、思恒驗證義理，玄傘、智積筆錄，居士東印度瞿曇金剛、迦濕彌羅國王子阿順驗證翻譯。修文館大學士李嶠、兵部尚書韋嗣立、中書侍郎趙彥昭、吏部侍郎盧藏用、兵部侍郎張說、中書舍人李乂等二十餘人，依次潤色文字。左僕射韋巨源、右僕射蘇瑰監護，秘書大監嗣虢王邕一同監護。
【English Translation】 English version: Supervision: Yang Shenjiao (official title). Presentation of the Written Work: After the 'Preface to the Sacred Teachings of the Great Tang Dynasty' was written, it was presented to the emperor. The Empress (referring to Wu Zetian) composed the preface to the sacred teachings and ordered it to be placed at the beginning of the scriptures. In the year Yisi, the first year of the Shenlong era of Emperor He (Tang Zhongzong), the 'Peacock King Sutra' was translated at the Inner Taoist Temple in Dongluo. Furthermore, at the Dafuxian Temple, four copies of the 'Sutra of the Auspicious Light Heavenly Son, Fragrant King Bodhisattva, Mantra of All Adornment King' were translated. The monk Pandu read the Sanskrit text, the monk Xuansan recorded it, the monk Dayi verified the text, and the monks Shengzhuang and Lizhen verified the meaning. The Vice Minister of the Ministry of War, Cui Shi, and the Attendant Censor, Lu Can, polished the text, and the Secretary Supervisor and駙馬都尉(Imperial Son-in-Law) Yang Shenjiao supervised the process. The Emperor (referring to Emperor Zhongzong of Tang) deeply revered Buddhist scriptures and specially used his wisdom to compose the 'Preface to the Sacred Teachings of the Great Tang Dynasty'. He also announced the newly translated scriptures to the officials at the West Gate of Luoyang. In the second year, Jing followed the emperor back to Yongjing and resided in the translation center established at the Dajianfu Temple. In the third year, the emperor summoned him to the palace to spend the summer retreat with the monks translating scriptures. Because the emperor had encountered difficulties when residing in the Fang Department in the past, he prayed to Bhaisajyaguru (藥師佛, Medicine Buddha) and received blessings. Grateful for the past favors, he once again promoted the Buddhist cause and ordered the Dharma masters to re-translate the scriptures at the Great Buddha Light Hall. Two volumes of scripture were completed, named 'Bhaisajyaguru Buddha's Fundamental Vows and Merits Sutra'. The emperor personally recorded it on the Dharma seat. In the year Gengxu, the first year of the Yonglong era of Emperor Ruizong, twenty scriptures, including the 'Bathing Image Merits Sutra', 'Vinaya Miscellaneous Matters', 'Two Assemblies Precepts Sutra', and 'Commentary on the Object of Consciousness-Only Treasure Birth', were translated at the Dajianfu Temple. The Tokhara monk Dharmamama, the Central Indian monk Banu verified the Sanskrit meaning, the Kashmir monk Dharmananda verified the Sanskrit text, the layman and leader of East India, Isvara, verified the Sanskrit original, the monk Huiji and the Central Indian layman Li Shijia Duo spoke the Sanskrit original, the monks Wengang, Huizhao, Lizhen, Shengzhuang, Aitong, and Siheng verified the meaning, Xuansan and Zhiji recorded it, and the layman Gautama Vajra of East India and Prince Ashun of Kashmir verified the translation. The Academician of the Xiuwen Hall, Li Qiao, the Minister of War, Wei Sili, the Vice President of the Chancellery, Zhao Yanzhao, the Vice Minister of the Ministry of Personnel, Lu Zangyong, the Vice Minister of the Ministry of War, Zhang Shuo, and the Drafter of the Chancellery, Li Yi, and more than twenty others, polished the text in turn. The Left Prime Minister Wei Juyuan and the Right Prime Minister Su Gui supervised the process, and the Secretary Supervisor and Successor Prince of Guo, Yong, also supervised the process.
。景雲二年辛亥。復于大薦福寺譯稱讚如來功德神咒等經。太常卿薛崇嗣監護。自天后久視迄睿宗景雲。都翻出五十六部二百三十卷。又別撰大唐西域求法高僧傳南海寄歸內法傳別說罪要行法受用三法水要法護命放生軌儀凡五部九卷。又出說一切有部跋窣堵。即諸律中犍度跋渠之類。蓋梵音有楚夏耳。約七十八卷。凈雖遍翻三藏。而偏攻律部。譯綴之暇。曲授學徒。凡所行事皆尚急護。漉囊滌穢特異常倫。學侶傳行遍於京洛。美哉。亦遺法之盛事也。先天二年卒。春秋七十九。法臘五十九。葬事官供。所出跋窣堵唯存真本未暇覆疏。而逼泥曰。然其傳度經律與奘師抗衡。比其著述凈多文。性傳密咒最盡其妙。二三合聲爾時方曉矣。今塔在洛京龍門北之高岡焉。
系曰。譯之言易也。謂以所有易所無也。譬諸枳橘焉。由易土而殖。橘化為枳。枳橘之呼雖殊。而辛芳𠏉葉無異。又如西域尼拘律陀樹。即東夏之楊柳。名雖不同樹體是一。自漢至今皇宋。翻譯之人多矣。晉魏之際。唯西竺人來止稱尼拘耳。此方參譯之士。因西僧指楊柳。始體言意。其後東僧往彼。識尼拘是東夏之柳。兩土方言一時洞了焉。唯西唯東。二類之人未為盡善。東僧往西學盡梵書。解盡佛意始可稱善。傳譯者。宋齊已還不無去彼回者。若入境觀
【現代漢語翻譯】 現代漢語譯本：景雲二年辛亥年，再次在大薦福寺翻譯《稱讚如來功德神咒經》等經典，由太常卿薛崇嗣監護。從天后久視年間到睿宗景雲年間，總共翻譯出五十六部，共二百三十卷。另外還撰寫了《大唐西域求法高僧傳》、《南海寄歸內法傳》、《別說罪要行法》、《受用三法水要法》、《護命放生軌儀》共五部九卷。又翻譯出《說一切有部跋窣堵》，也就是各律中的犍度跋渠之類，大概是因為梵語和漢語有差異的緣故，約有七十八卷。義凈（Yijing）雖然普遍翻譯三藏經典，但尤其精通律部。翻譯之餘，還悉心教導學生。他所做的事情都非常注重保護，使用濾水囊，清洗污穢，特別與衆不同。他的學侶們將他的行為傳遍京城洛陽。真是美好啊！也是遺留佛法的盛事啊！ 先天二年圓寂，享年七十九歲，僧臘五十九年，喪事由官府供給。他所翻譯的《跋窣堵》只儲存了原本，沒有來得及重新整理，就去世了。然而他傳授經律，可以與玄奘（Xuanzang）法師相抗衡。相比之下，義凈的著作比玄奘更多，尤其精通密咒，達到了極致的境界。二三種聲音合在一起，當時人們才明白其中的奧妙。現在他的塔在洛陽龍門北面的高岡上。 系曰：翻譯的意思就是交換，用自己有的交換自己沒有的。比如枳和橘，從異地移植，橘就會變成枳。枳和橘的叫法雖然不同，但辛辣的香味和葉子沒有什麼區別。又如西域的尼拘律陀樹（Nigrodha tree），就是東夏的楊柳。名字雖然不同，樹的本體卻是一樣的。從漢朝到現在的皇宋，翻譯的人很多。晉魏時期，只有西竺（India）人來，只稱呼尼拘（Nigrodha）。這邊的參與翻譯的人，因為西域僧人指著楊柳，才理解了語言的意思。之後東方的僧人去到西域，認識到尼拘（Nigrodha）就是東夏的楊柳，兩地的方言一下子就明白了。只有西域人或者只有東方人，這兩類人都不能算是完全好。東方的僧人去西域學盡梵文，理解透徹佛的意思，才可以稱得上好。傳譯的人，宋齊以後不乏去西域又回來的人，如果入境觀察
【English Translation】 English version: In the second year of Jingyun (景雲) during the Xin Hai (辛亥) year, he again translated scriptures such as the 'Praise of the Tathagata's Merits and Divine Mantra Sutra' at the Da Jianfu Temple (大薦福寺), with Xue Chongsi (薛崇嗣), the Minister of the Court of Imperial Sacrifices, as the supervisor. From the Tianhou (天后) period of the Jiusi (久視) era to the Jingyun (景雲) era of Emperor Ruizong (睿宗), he translated a total of fifty-six sections, comprising two hundred and thirty volumes. Additionally, he separately compiled 'The Biographies of Eminent Monks of the Great Tang Seeking Dharma in the Western Regions' (大唐西域求法高僧傳), 'A Record of the Buddhist Practices Sent Home from the Southern Sea' (南海寄歸內法傳), 'Separate Discourses on the Essential Methods for Repentance' (別說罪要行法), 'Essential Methods for Receiving and Using the Three Waters' (受用三法水要法), and 'Rituals for Protecting Life and Releasing Living Beings' (護命放生軌儀), totaling five sections and nine volumes. He also translated the 'Sarvastivada Vinaya-vibhasa' (說一切有部跋窣堵), which is similar to the Khandhaka (犍度) and Skandhaka (跋渠) sections in various Vinayas. This is probably due to the differences between Sanskrit and Chinese, amounting to approximately seventy-eight volumes. Although Yijing (義淨) extensively translated the Tripitaka (三藏), he particularly specialized in the Vinaya (律) section. In his spare time from translation, he diligently taught his students. He paid great attention to protection in all his actions, using water-filtering bags and cleaning impurities, which was exceptionally different. His disciples spread his practices throughout the capital, Luoyang (京洛). How wonderful! It is also a grand event of preserving the Dharma! He passed away in the second year of Xiantian (先天), at the age of seventy-nine, with fifty-nine years of monastic life. The funeral was provided by the government. The 'Vinaya-vibhasa' (跋窣堵) that he translated only had the original text preserved, and he did not have time to revise it before his death. However, his transmission of the Sutras and Vinaya could rival that of Master Xuanzang (玄奘). In comparison, Yijing's (義淨) writings were more numerous than Xuanzang's (玄奘), and he was particularly proficient in esoteric mantras, reaching the pinnacle of mastery. Only when two or three sounds were combined did people at that time understand the mysteries within. His pagoda is now located on the high hill north of Longmen (龍門) in Luoyang (洛陽). A commentary says: 'Translation' means exchange, using what one has to exchange for what one lacks. It is like the Zhi (枳) and Ju (橘) oranges. When transplanted from a different land, the Ju (橘) orange transforms into a Zhi (枳). Although the names Zhi (枳) and Ju (橘) are different, the pungent fragrance and leaves are no different. It is also like the Nigrodha (尼拘律陀) tree of the Western Regions, which is the willow tree of the Eastern Xia (東夏). Although the names are different, the tree's essence is the same. From the Han Dynasty to the present Huang Song (皇宋) Dynasty, there have been many translators. During the Jin (晉) and Wei (魏) periods, only people from the Western India (西竺) came, only calling it Nigrodha (尼拘). The people here who participated in the translation, because the Western monks pointed to the willow tree, understood the meaning of the language. Later, the Eastern monks went to the Western Regions and recognized that Nigrodha (尼拘) was the willow tree of the Eastern Xia (東夏), and the dialects of the two lands were immediately understood. Those who are only from the West or only from the East, these two types of people cannot be considered completely good. Eastern monks who go to the West and learn all the Sanskrit and thoroughly understand the meaning of the Buddha can be called good. Among those who transmit and translate, there have been many who went to the Western Regions and returned since the Song (宋) and Qi (齊) dynasties. If one enters the country and observes
風必聞其政者。奘師法師為得其實。此二師者兩全通達。其猶見璽文知是天子之書可信也。周禮象胥氏。通夷狄之言。凈之才智。可謂釋門之象胥也歟。
唐洛陽廣福寺金剛智傳
釋跋日羅菩提。華言金剛智。南印度摩賴耶國人也。華言光明。其國境近觀音宮殿補陀落伽山。父婆羅門善五明論。為建支王師。智生數歲日誦萬言。目覽心傳終身無忘。年十六開悟佛理。不樂習尼揵子諸論。乃削染出家。蓋宿植之力也。后隨師往中印度那爛陀寺。學修多羅阿毗達磨等。洎登戒法遍聽十八部律。又詣西印度學小乘諸論及瑜伽三密陀羅尼門。十餘年全通三藏。次復游師子國登楞伽山。東行佛誓裸人等二十餘國。聞脂那佛法崇盛。泛舶而來。以多難故累歲方至。開元己未歲達于廣府。敕迎就慈恩寺。尋徙薦福寺。所住之剎必建大曼拏羅灌頂道場度於四眾。大智大慧二禪師。不空三藏。皆行弟子之禮焉。后隨駕洛陽。其年自正月不雨迨於五月。岳瀆靈祠禱之無應。乃詔智結壇祈請。於是用不空鉤依菩薩法。在所住處起壇。深四肘。躬繪七俱胝菩薩像。立期以開光明日定隨雨焉。帝使一行禪師謹密候之。至第七日炎氣爞爞天無浮翳。午後方開眉眼。即時西北風生。飛瓦拔樹崩云泄雨。遠近驚駭。而結壇之地穿穴其屋。洪
【現代漢語翻譯】 現代漢語譯本：如果想知道政治的好壞，一定要聽聽老百姓的議論。玄奘法師是真正懂得這個道理的人。玄奘和金剛智這兩位大師，對佛法都通達無礙，就像看到印章上的文字就知道是天子的詔書一樣可信。周禮中有象胥這個官職，負責翻譯夷狄的語言。金剛智的才智，真可以稱得上是佛教界的象胥啊。
唐洛陽廣福寺金剛智傳
釋跋日羅菩提（Vajrabodhi，金剛智的梵文音譯），漢譯為金剛智，是南印度摩賴耶國（Malaya）人。摩賴耶，漢譯為光明。這個國家靠近觀音菩薩的宮殿補陀落伽山（Potalaka）。他的父親是婆羅門，精通五明論，是建支國王的老師。金剛智出生后數歲，每天能背誦上萬字，看過的內容都能記住，終身不忘。十六歲時開悟佛理，不喜歡學習尼揵子（Nigantha，古印度六大外道之一）的各種理論，於是剃髮出家，這大概是前世積累的善根所致。後來跟隨老師前往中印度那爛陀寺（Nalanda），學習修多羅（Sutra，經）、阿毗達磨（Abhidharma，論）等。等到受了具足戒后，遍聽十八部律。又前往西印度學習小乘的各種理論以及瑜伽三密陀羅尼門。十多年後，完全通達三藏。接著又遊歷師子國（今斯里蘭卡），登上楞伽山（Sri Pada Peak）。向東行走了佛誓（Buddhasvasti）、裸人（Nagna）等二十多個國家，聽說脂那（China，中國）的佛法非常興盛，於是乘船而來。因為多次遇到困難，過了很多年才到達。開元己未年到達廣州，皇帝下令迎接他到慈恩寺。不久又遷到薦福寺。他所居住的寺廟必定建立大的曼拏羅（Mandala，壇場）灌頂道場，來度化四眾弟子。大智、大慧兩位禪師，以及不空三藏（Amoghavajra），都行弟子之禮。 後來跟隨皇帝到了洛陽。那一年從正月開始一直沒有下雨，直到五月，向山嶽河流的神祠祈禱都沒有應驗。於是皇帝下詔讓金剛智結壇祈雨。於是他運用不空鉤菩薩法，在所居住的地方起壇，深四肘。親自繪製七俱胝（七千萬）菩薩像，立下期限說開光之日必定下雨。皇帝派一行禪師（Yi Xing）秘密地觀察。到了第七天，天氣炎熱乾燥，天上沒有一絲雲彩。中午過後，菩薩像才睜開眉眼。立刻西北風大作，吹飛瓦片，拔起樹木，崩裂雲層，傾盆大雨。遠近的人都感到驚駭。而結壇的地方穿透了屋頂，洪水
【English Translation】 English version: To know whether the government is good or bad, one must listen to the opinions of the people. The Venerable Master Xuanzang truly understood this principle. These two masters, Xuanzang and Vajrabodhi, were both thoroughly versed in the Dharma, just as seeing the words on a seal knows it is the emperor's decree and can be trusted. In the Zhou Rites, there was the official of the 'Xiang Xu,' who was responsible for translating the languages of the Yi and Di peoples. Vajrabodhi's talent and wisdom can truly be called the 'Xiang Xu' of the Buddhist community.
Biography of Vajrabodhi of Guangfu Temple in Luoyang during the Tang Dynasty
The Venerable Vajrabodhi (Vajrabodhi, transliteration of 金剛智's Sanskrit name), translated into Chinese as 'Diamond Wisdom,' was a native of the Malaya (Malaya, meaning 'brightness' in Chinese) country in South India. His country was near Mount Potalaka (Potalaka), the palace of Avalokiteśvara Bodhisattva. His father was a Brahmin, well-versed in the five sciences, and was the teacher of the king of Kanchi. Vajrabodhi could recite ten thousand words a day at the age of several years, and he could remember everything he saw and heard, never forgetting it throughout his life. At the age of sixteen, he awakened to the principles of Buddhism and did not enjoy studying the various theories of the Niganthas (Nigantha, one of the six major heterodox schools in ancient India), so he shaved his head and left home, probably due to the power of his past good deeds. Later, he followed his teacher to Nalanda Monastery (Nalanda) in Central India to study the Sutras (Sutra, scriptures), Abhidharma (Abhidharma, treatises), and so on. After receiving the full precepts, he listened to all eighteen sections of the Vinaya. He also went to West India to study the various theories of the Hinayana and the Yoga Three Secrets Dharani. After more than ten years, he fully understood the Tripitaka. Then he traveled to the country of Simhala (now Sri Lanka) and ascended Mount Lanka (Sri Pada Peak). Traveling east through more than twenty countries such as Buddhasvasti (Buddhasvasti) and Nagna (Nagna), he heard that Buddhism was very prosperous in China (China), so he came by ship. Because of many difficulties, it took many years to arrive. In the year of Jiwei of the Kaiyuan era, he arrived in Guangzhou, and the emperor ordered him to be welcomed to Ci'en Temple. Soon after, he moved to Jianfu Temple. The temple where he lived would surely build a large Mandala (Mandala, sacred circle) initiation site to liberate the fourfold assembly of disciples. The two meditation masters, Dazhi and Dahui, and the Tripitaka Master Amoghavajra (Amoghavajra), all performed the rites of disciples. Later, he followed the emperor to Luoyang. That year, it did not rain from the first month until May, and prayers to the mountain and river shrines were not answered. So the emperor ordered Vajrabodhi to build an altar to pray for rain. So he used the Amoghapasa Bodhisattva method to build an altar four cubits deep in the place where he lived. He personally painted seventy million (seven koti) Bodhisattva images and set a deadline, saying that it would surely rain on the day of the consecration. The emperor sent the meditation master Yi Xing (Yi Xing) to secretly observe. On the seventh day, the weather was hot and dry, and there was not a cloud in the sky. After noon, the Bodhisattva images opened their eyebrows and eyes. Immediately, a northwest wind arose, blowing away tiles, uprooting trees, breaking clouds, and pouring rain. People far and near were shocked. And the place where the altar was built penetrated the roof, and the flood
注道場。質明京城士庶皆云。智獲一龍穿屋飛去。求觀其處日千萬人。斯乃壇法之神驗也。於時帝留心玄牝。未重空門。所司希旨奏。外國蕃僧遣令歸國。行有日矣。侍者聞智。智曰。吾是梵僧且非蕃胡。不幹明敕吾終不去。數日忽乘傳將之雁門奉辭。帝大驚。下手詔留住。初帝之第二十五公主甚鐘其愛。久疾不救。移臥于咸宜外館。閉目不語已經旬朔。有敕令智授之戒法。此乃料其必終。故有是命。智詣彼擇取宮中七歲二女子。以緋繒纏其面目臥于地。使牛仙童寫敕一紙焚於他所。智以密語咒之。二女冥然誦得不遺一字。智入三摩地以不思議力令二女持敕詣琰摩王。食頃間王令公主亡保母劉氏護送公主魂隨二女至。於是公主起坐開目言語如常。帝聞之不俟仗衛。馳騎往于外館。公主奏曰。冥數難移。今王遣回略覲聖顏而已。可半日間然後長逝。自爾帝方加歸仰焉。武貴妃寵異六宮。薦施寶玩。智勸貴妃急造金剛壽命菩薩像。又勸河東郡王于毗盧遮那塔中繪像。謂門人曰。此二人者壽非久矣。經數月皆如其言。凡先覺多此類也。智理無不通事無不驗。經論戒律秘咒余書。隨問剖陳如鐘虡受。有登其門者。智一覿其面永不忘焉。至於語默興居凝然不改。喜怒逆順無有異容。瞻禮者莫知津涯自然率服矣。自開元七年始屆番
【現代漢語翻譯】 現代漢語譯本： 在道場中進行祈禱。第二天早上，京城裡的百姓都說，智（Buddhajñāna，佛智）尊者獲得了一條龍，這條龍穿過屋頂飛走了。成千上萬的人每天都去那個地方觀看。這真是壇法的神奇驗證啊！當時，皇帝專注于玄牝（道教術語，指深奧的道理），還沒有重視佛教。有關部門揣摩皇帝的心意上奏說，應該遣送外國的僧人回國，回國的日期已經定了。侍者把這件事告訴了智尊者。智尊者說：『我是梵僧，不是胡人，不關朝廷的命令，我終究不會離開。』幾天後，忽然用驛車送他到雁門關告別。皇帝大吃一驚，下詔書把他留下。當初，皇帝的第二十五個公主非常受寵愛，但久病不愈。被移到咸宜外館，閉著眼睛不說話已經十幾天了。皇帝下令讓智尊者給她授戒。這是料定她必定會去世，所以才下這樣的命令。智尊者到那裡后，挑選了宮中兩個七歲的女孩，用紅色的絲綢纏住她們的眼睛，讓她們躺在地上。讓牛仙童寫一道敕令，在其他地方焚燒。智尊者用秘密的語言唸咒。兩個女孩在冥冥之中能夠背誦敕令，沒有遺漏一個字。智尊者進入三摩地（Samadhi，禪定），用不可思議的力量讓兩個女孩拿著敕令去見琰摩王（Yama，閻羅王）。一會兒，閻摩王命令公主死去的保姆劉氏護送公主的魂魄跟隨兩個女孩回來。於是公主起身坐起來，睜開眼睛，說話像平常一樣。皇帝聽說了這件事，不等侍衛準備，就騎馬趕到外館。公主上奏說：『冥冥之中的定數難以改變，現在閻王讓我回來只是稍微拜見一下聖顏而已，大概半天時間后就會長逝。』從此以後，皇帝才更加歸心仰慕佛教。武貴妃在後宮中非常受寵，進獻了很多寶物。智尊者勸貴妃趕快建造金剛壽命菩薩像。又勸河東郡王在毗盧遮那塔（Vairocana，光明遍照）中繪製佛像。他對門人說：『這兩個人的壽命都不長了。』幾個月后，都像他說的那樣應驗了。凡是先知先覺的人大多如此。智尊者對佛理沒有不通達的，對事情沒有不應驗的。對於經論、戒律、秘密咒語和其他書籍，隨問隨答，就像敲鐘一樣。有來拜訪他的人，智尊者只要看一眼他的臉，就永遠不會忘記。至於他的言語、沉默、行動、居住，都是那麼的堅定不變。喜悅、憤怒、逆境、順境，他的容貌都沒有什麼不同。瞻仰禮拜他的人，不知道他的深淺，自然而然地就信服了。從開元七年開始來到這裡。
【English Translation】 English version: Prayers were conducted at the Bodhimanda (道場, place of enlightenment). The next morning, the people of the capital all said that Zhi (智, Buddhajñāna, wisdom of the Buddha) had obtained a dragon, which flew away through the roof. Tens of thousands of people went to that place every day to see it. This was truly a miraculous verification of the altar Dharma! At that time, the emperor was focused on the 'xuán pìn' (玄牝, Taoist term referring to profound mysteries) and did not yet value Buddhism. The relevant authorities, trying to anticipate the emperor's wishes, reported that foreign monks should be sent back to their countries, and the date of their return had already been set. An attendant told Zhi about this. Zhi said, 'I am a 'Brahmin' monk and not a barbarian. The imperial decree does not concern me, and I will not leave.' A few days later, he was suddenly sent by express carriage to Yanmen Pass to bid farewell. The emperor was greatly alarmed and issued an edict to keep him. Initially, the emperor's twenty-fifth princess was very beloved, but she had been ill for a long time without recovery. She was moved to the Xianyi Outer Pavilion, and had been lying with her eyes closed and without speaking for more than ten days. The emperor ordered Zhi to administer the precepts to her. This was because he expected her to die, so he gave this order. After Zhi arrived there, he selected two seven-year-old girls from the palace, wrapped their faces with red silk, and had them lie on the ground. He had Niu Xiantong write an edict and burn it elsewhere. Zhi recited a mantra in secret language. The two girls were able to recite the edict in the dark, without missing a single word. Zhi entered Samadhi (三摩地, meditative state), and with inconceivable power, he had the two girls take the edict to Yama (琰摩王, King of the Underworld). After a short while, Yama ordered Princess's deceased nanny, Liu, to escort the princess's soul back with the two girls. Thereupon, the princess sat up, opened her eyes, and spoke as usual. When the emperor heard of this, he rushed to the outer pavilion on horseback without waiting for his guards. The princess reported, 'The destiny in the underworld is difficult to change. Now the King has sent me back only to briefly pay respects to your sacred countenance, and I will pass away in about half a day.' From then on, the emperor began to devote himself to Buddhism with greater reverence. Consort Wu was greatly favored in the harem and offered many treasures. Zhi advised Consort Wu to quickly build an image of Vajra Longevity Bodhisattva (金剛壽命菩薩像). He also advised the Prince of Hedong to paint an image in the Vairocana Pagoda (毗盧遮那塔, pagoda dedicated to the cosmic Buddha). He said to his disciples, 'These two people do not have long to live.' Several months later, everything happened as he had said. Such is often the case with those who are enlightened. Zhi was knowledgeable in all Buddhist principles and accurate in all matters. He could explain the sutras, precepts, secret mantras, and other books as soon as he was asked, like a bell being struck. Anyone who came to visit him, Zhi would never forget their face after just one glance. As for his speech, silence, actions, and dwelling, they were all so steadfast and unchanging. Whether in joy, anger, adversity, or fortune, his countenance remained the same. Those who gazed upon him and paid their respects did not know the extent of his depth, and naturally submitted to him. He arrived here in the seventh year of the Kaiyuan era.
禺。漸來神甸。廣敷密藏。建曼拏羅依法制成。皆感靈瑞。沙門一行欽尚斯教。數就諮詢。智一一指授曾無遺隱。一行自立壇灌頂。遵受斯法。既知利物請譯流通。十一年奉敕于資聖寺翻出瑜伽唸誦法二卷七俱胝陀羅尼二卷。東印度婆羅門大首領直中書伊舍羅譯語。嵩岳沙門溫古筆受。十八年于大薦福寺又出曼殊室利五字心陀羅尼觀自在瑜伽法要各一卷。沙門智藏譯語。一行筆受刪綴成文。復觀舊隨求本中有闕章句。加之滿足。智所譯總持印契凡至皆驗。秘密流行為其最也。兩京稟學濟度殊多。在家出家傳之相繼。二十年壬申八月既望。于洛陽廣福寺命門人曰。白月圓時吾當去矣。遂禮毗盧遮那佛。旋繞七匝。退歸本院焚香發願。頂戴梵夾。並新譯教法付囑訖。寂然而化。壽七十一。臘五十一。其年十一月七日。葬于龍門南伊川之右建塔旌表。傳教弟子不空奏舉。敕謚國師之號。灌頂弟子中書侍郎杜鴻漸。素所歸奉。述碑紀德焉。
系曰。五部曼拏羅法。攝取鬼物必附麗童男處女。去疾除祅也絕易。近世之人用是圖身口之利。乃寡徴驗。率為時所慢。吁正法醨薄一至於此。
唐京兆大興善寺不空傳(慧朗)
釋不空。梵名阿目佉跋折羅。華言不空金剛。止行二字略也。本北天竺婆羅門族。幼失所天
。隨叔父觀光東國。年十五師事金剛智三藏。初導以梵本悉曇章及聲明論。浹旬已通徹矣。師大異之。與受菩薩戒。引入金剛界大曼荼羅。驗以擲花。知后大興教法。洎登具戒善解一切有部。諳異國書語。師之翻經常令共譯。凡學聲明論。一紀之功六月而畢。誦文殊普賢行愿。一年之限再夕而終。其敏利皆此類也。欲求學新瑜伽五部三密法。涉於三載。師未教詔。空擬迴天竺。師夢京城諸寺佛菩薩像皆東行。寐寤乃知空是真法器。遂允所求。授與五部灌頂護摩阿阇梨法及毗盧遮那經蘇悉地軌則等。盡傳付之。厥後師往洛陽。隨侍之際遇其示滅。即開元二十年矣。影堂既成。追諡已畢。曾奉遺旨令往五天並師子國。遂議遐征。初至南海郡。採訪使劉巨鄰懇請灌頂。乃於法性寺相次度人百千萬眾。空自對本尊祈請旬日。感文殊現身。及將登舟。採訪使召誡番禺界蕃客大首領伊習賓等曰。今三藏往南天竺師子國。宜約束船主好將三藏並弟子含光慧𧦬等三七人國信等達彼無令疏失。二十九年十二月。附崑崙舶離南海。至訶陵國界遇大黑風。眾商惶怖各作本國法。禳之無驗。皆膜拜求哀。乞加救護。慧𧦪等亦慟哭。空曰。吾今有法。汝等勿憂。遂右手執五股菩提心杵。左手持般若佛母經夾。作法誦大隨求一遍。即時風偃海澄。又
【現代漢語翻譯】 現代漢語譯本 我跟隨叔父到東國遊歷。十五歲時，我拜金剛智三藏（Vajrabodhi，印度密宗高僧）為師。他首先引導我學習梵文悉曇章（Siddham，梵文字母）和聲明論（Shabda-vidya，古印度語言學）。不到一個月，我就全部通曉了。我的老師對此非常驚異，於是給我授了菩薩戒，並帶我進入金剛界大曼荼羅（Vajradhatu Mandala，金剛界壇城）。通過擲花驗法，他預知我將來會大力弘揚教法。之後，我受了具足戒，精通一切有部（Sarvastivada，說一切有部，佛教的一個派別）的教義，熟悉外國的文字和語言。我的老師翻譯佛經時，經常讓我參與翻譯。我學習聲明論，原本需要十二年才能完成，結果只用了六個月就學完了。背誦文殊菩賢行愿（Manjushri and Samantabhadra's vows），原本需要一年時間，我只用了兩天就完成了。我的聰敏快捷都像這樣。我想要學習新的瑜伽五部三密法（Yoga Tantra's five sections and three secrets），花了三年時間。我的老師沒有教我，我打算迴天竺（India）。我的老師夢見京城各寺廟的佛菩薩像都向東走去。醒來后，他才知道我是真正的法器。於是答應了我的請求，授予我五部灌頂（five Abhishekas，五種灌頂）、護摩阿阇梨法（Homa Acharya Dharma，護摩法阿阇梨之法）以及毗盧遮那經蘇悉地軌則（Vairochana Sutra Susiddhi rituals）等，全部傳授給我。後來，我的老師前往洛陽，我隨侍在他身邊，直到他示寂（passed away）。那是開元二十年。影堂建成后，朝廷也追諡了他。我曾奉老師的遺命前往五天（Panca-dravida，古印度五大區域）和師子國（Simhala，斯里蘭卡）。於是我計劃遠行。我首先到達南海郡，採訪使劉巨鄰懇請我為他灌頂。於是在法性寺，我依次度化了成百上千萬的人。我獨自面對本尊祈請了十天，感應到文殊菩薩現身。在我即將登船時，採訪使告誡番禺（Panyu，廣州古稱）的蕃客大首領伊習賓等人說：『現在三藏法師前往南天竺（South India）和師子國（Sri Lanka）。你們應該約束船主，好好地將三藏法師和他的弟子含光、慧𧦬等二十一人以及國信等安全送達目的地，不要有任何疏失。』開元二十九年十二月，我乘坐崑崙舶（Kunlun ship，東南亞地區的船隻）離開南海。到達訶陵國（Kalingga，古印度尼西亞國名）海域時，遇到了大黑風。眾商人驚慌恐懼，各自用本國的法術來禳解，但都沒有效果。他們都膜拜求哀，乞求我的救護。慧𧦬等人也慟哭。我說：『我現在有辦法，你們不要憂慮。』於是我右手拿著五股菩提心杵（Vajra，金剛杵），左手拿著般若佛母經夾（Prajnaparamita Sutra），作法誦唸大隨求（Maha Pratisara）一遍。立刻風平浪靜。
【English Translation】 English version I followed my uncle on a tour to the Eastern Country. At the age of fifteen, I became a disciple of Tripitaka Vajrabodhi (Indian Esoteric Buddhist monk). He initially guided me in studying the Sanskrit Siddham script (Siddham, Sanskrit alphabet) and the Science of Sound (Shabda-vidya, ancient Indian linguistics). In less than a month, I had thoroughly mastered them. My teacher was greatly surprised by this, so he conferred upon me the Bodhisattva vows and led me into the Vajradhatu Mandala (Diamond Realm Mandala). Through the flower-throwing divination, he foresaw that I would greatly promote the Dharma in the future. Later, I received the full monastic vows and became proficient in all the doctrines of the Sarvastivada (a school of Buddhism). I was familiar with foreign scripts and languages. When my teacher translated Buddhist scriptures, he often had me participate in the translation. I studied the Science of Sound, which originally required twelve years to complete, but I finished it in only six months. Reciting the vows of Manjushri and Samantabhadra, which originally required a year, I completed in just two days. My intelligence and speed were all like this. I wanted to study the new Yoga Tantra's five sections and three secrets (Yoga Tantra's five sections and three secrets), which took three years. My teacher did not teach me, and I planned to return to India. My teacher dreamed that the Buddha and Bodhisattva images in the temples of the capital were all heading east. After waking up, he realized that I was a true vessel of the Dharma. So he granted my request and bestowed upon me the five Abhishekas (five Abhishekas), the Homa Acharya Dharma (Homa Acharya Dharma), and the Vairochana Sutra Susiddhi rituals, transmitting them all to me. Later, my teacher went to Luoyang, and I attended to him until he passed away. That was the twentieth year of the Kaiyuan era. After the portrait hall was built, the court posthumously honored him. I had received my teacher's last wish to go to the Five Indias (Panca-dravida, the five major regions of ancient India) and Simhala (Sri Lanka). So I planned a long journey. I first arrived at Nanhai County, where the investigating commissioner Liu Julin earnestly requested me to perform the Abhisheka for him. So at Faxing Temple, I successively converted hundreds of millions of people. I prayed alone to the principal deity for ten days and sensed the manifestation of Manjushri Bodhisattva. As I was about to board the ship, the investigating commissioner warned the foreign chief Yi Xibin and others in Panyu (ancient name of Guangzhou): 'Now the Tripitaka Master is going to South India and Sri Lanka. You should restrain the shipowners and safely deliver the Tripitaka Master and his disciples Hangguang, Hui Zhao, and others, twenty-one people in total, as well as the national credentials, to their destination without any mistakes.' In the twelfth month of the twenty-ninth year of the Kaiyuan era, I left Nanhai on a Kunlun ship (Kunlun ship, a ship from Southeast Asia). When we reached the waters of Kalingga (Kalingga, an ancient Indonesian kingdom), we encountered a great black wind. The merchants were terrified and used their respective national spells to ward it off, but none of them worked. They all prostrated and begged for my help. Hui Zhao and others also wept bitterly. I said, 'I have a way now, don't worry.' So I held the five-pronged Bodhi-mind Vajra (Vajra) in my right hand and the Prajnaparamita Sutra case in my left hand, and performed the ritual, reciting the Maha Pratisara (Maha Pratisara) once. Immediately the wind subsided and the sea became calm.
遇大鯨出水。噴浪若山。甚於前患。眾商甘心委命。空同前作法。令慧𧦪誦娑竭龍王經。逡巡眾難俱息。既達師子國。王遣使迎之。將入城步騎羽衛駢羅衢路。王見空禮足。請住宮中七日供養。日以黃金斛滿盛香水。王為空躬自洗浴。次太子后妃輔佐。如王之禮焉。空始見普賢阿阇梨。遂奉獻金寶錦繡之屬。請開十八會金剛頂瑜伽法門毗盧遮那大悲胎藏建立壇法。並許含光慧𧦪等。同受五部灌頂。空自爾學無常師。廣求密藏。及諸經論五百餘部。本三昧耶。諸尊密印儀形色像壇法幖幟。文義性相無不盡源。一日王作調象戲。人皆登高望之無敢近者。空口誦手印作于慈定。當衢而立。狂象數頭頓皆踢跌。舉國奇之。次游五印度境。屢彰瑞應。至天寶五載還京。進師子國王尸羅迷伽表。及金寶瓔珞般若梵夾雜珠白㲲等。奉敕權止鴻臚續詔入內立壇為帝灌頂。后移居凈影寺。是歲終夏愆陽。詔令祈雨。制曰。時不得賒雨不得暴。空奏立孔雀王壇。未盡三日雨已浹洽。帝大悅。自持寶箱賜紫袈裟一副。親為披擐。仍賜絹二百匹。后因一日大風卒起。詔空禳止。請銀瓶一枚作法加持。須臾戢靜。忽因池鵝誤觸瓶傾。其風又作急暴過前。敕令再止。隨止隨效。帝乃賜號曰智藏焉。天寶八載許回本國。乘驛騎五匹至南海郡。有敕再留
【現代漢語翻譯】 現代漢語譯本： 遇到巨大的鯨魚躍出水面，噴出的浪花像山一樣高，比之前的災難還要嚴重。眾商人甘願聽天由命，仍然按照之前的方法，讓慧𧦪（Huì shàn）誦讀《娑竭龍王經》（Suōjié lóngwáng jīng）。不久，所有的災難都平息了。到達師子國（Shī zi guó，即斯里蘭卡）后，國王派遣使者迎接他們，帶領他們入城。城內步兵和騎兵的儀仗隊排列在道路兩旁。國王見到空（Kōng，指不空金剛），行禮並請他住在宮中接受七天的供養。每天用裝滿黃金的斛盛滿香水，國王親自為空（Kōng）洗浴，然後是太子、后妃和輔佐大臣，都按照國王的禮儀對待他。空（Kōng）第一次見到普賢阿阇梨（Pǔxián āshélí），於是獻上金銀珠寶和錦繡等物品，請求開啟十八會金剛頂瑜伽法門（Jīngāng dǐng yújiā fǎmén）和毗盧遮那大悲胎藏建立壇法（Pílúzhēnà dàbēi tāizàng jiànlì tánfǎ），並允許含光（Hánguāng）、慧𧦪（Huì shàn）等人一同接受五部灌頂（Wǔ bù guàndǐng）。空（Kōng）從此以後學習沒有固定的老師，廣泛尋求密教經典，以及各種經論五百餘部，本三昧耶（Běn sānm昧yé），諸尊密印儀形色像壇法幖幟（Zhū zūn mìyìn yíxíng sèxiàng tánfǎ biāozhì），文義性相沒有不窮盡其源的。一天，國王舉行調象戲，人們都登上高處觀看，沒有人敢靠近。空（Kōng）口誦真言，手結印契，進入慈定（Cí dìng），站在道路中央。幾頭狂象立刻都倒地不起，全國上下都感到驚奇。之後，他遊歷了五印度（Wǔ Yìndù）各地，多次顯現祥瑞的感應。到天寶五年（Tiānbǎo wǔ nián）返回京城，進獻師子國（Shī zi guó）國王尸羅迷伽（Shī luó mí jiā）的表文，以及金銀珠寶、瓔珞、《般若經》梵文原本、雜色珍珠、白色氈毯等。奉皇帝的命令，暫時住在鴻臚寺，後來又奉詔進入宮內設立壇場，為皇帝灌頂。之後移居凈影寺（Jìng yǐng sì）。這年夏天久旱無雨，皇帝下詔命令祈雨，並規定：『時間不能拖延，雨勢不能過猛。』空（Kōng）上奏設立孔雀王壇（Kǒngquè wáng tán），不到三天，雨水已經充足。皇帝非常高興，親自拿著寶箱賜給他一件紫色袈裟，並親自為他披上，還賜給絹二百匹。後來，有一天突然颳起大風，皇帝下詔命令空（Kōng）禳止。空（Kōng）請求一個銀瓶，作法加持。一會兒，風就停止了。忽然因為池塘里的鵝不小心碰倒了瓶子，風又刮起來，而且比之前更加猛烈。皇帝再次下令禳止，每次都有效。皇帝於是賜號他為智藏（Zhì zàng）。天寶八年（Tiānbǎo bā nián）允許他返回本國，乘坐五匹驛馬到達南海郡（Nánhǎi jùn），又有皇帝的命令再次挽留他。
【English Translation】 English version: Encountering a great whale emerging from the water, its spray resembling a mountain, surpassing the previous calamity. The merchants resigned themselves to fate, continuing the previous practice by having Hui Shan (慧𧦪) recite the Sāgara-nāga-rāja-sūtra (娑竭龍王經). Soon, all the difficulties subsided. Upon reaching Sinhala (師子國, Śrī Lanka), the king dispatched envoys to welcome them, leading them into the city. Infantry and cavalry lined the streets in ceremonial array. The king, upon seeing Amoghavajra (不空金剛), paid his respects and invited him to stay in the palace for seven days of offerings. Each day, a golden斛 (hú, a unit of volume) filled with fragrant water was used for the king himself to bathe Amoghavajra, followed by the crown prince, consorts, and ministers, all treating him with the same respect as the king. Amoghavajra first met the Samantabhadra Ācārya (普賢阿阇梨), and then offered gold, jewels, brocades, and other items, requesting the opening of the Vajraśekhara Yoga (金剛頂瑜伽) of the Eighteen Assemblies and the establishment of the Garbhadhātu Mandala (胎藏界曼荼羅) of Mahākaruṇā-Vairochana (毗盧遮那大悲胎藏), also permitting Hangguang (含光), Hui Shan (慧𧦪), and others to receive the Fivefold Abhiṣeka (五部灌頂). From then on, Amoghavajra learned without a fixed teacher, extensively seeking esoteric scriptures and over five hundred treatises, the original Samaya (本三昧耶), the secret mudras (密印), forms, colors, images, mandalas, banners, and the textual meanings and characteristics of all deities, exhausting their sources. One day, the king held an elephant-taming performance, and people climbed to high places to watch, with no one daring to approach. Amoghavajra recited mantras and formed mudras, entering the Samādhi of Loving-kindness (慈定), standing in the middle of the road. Several mad elephants immediately collapsed, astonishing the entire nation. Subsequently, he traveled through the Five Indias (五印度), repeatedly manifesting auspicious responses. In the fifth year of the Tianbao era (天寶五年), he returned to the capital, presenting a memorial from King Silamegha (尸羅迷伽) of Sinhala (師子國), along with gold, jewels, necklaces, the Sanskrit Prajñā scriptures, assorted pearls, and white felt. By imperial decree, he temporarily resided at the Honglu Temple (鴻臚寺), and later, by further decree, entered the palace to establish a mandala and perform the Abhiṣeka for the emperor. Later, he moved to Jingying Temple (凈影寺). That year, there was a prolonged drought in the summer, and the emperor ordered him to pray for rain, stipulating: 'The time must not be delayed, and the rain must not be torrential.' Amoghavajra requested to establish the Peacock King Mandala (孔雀王壇), and within three days, the rain was abundant. The emperor was greatly pleased, personally presenting him with a purple kāṣāya (袈裟) from a treasure chest and personally draping it over him, also bestowing two hundred bolts of silk. Later, one day, a great wind suddenly arose, and the emperor ordered Amoghavajra to quell it. Amoghavajra requested a silver vase and performed a rite of empowerment. In a moment, the wind ceased. Suddenly, a goose in the pond accidentally knocked over the vase, and the wind arose again, even more violent than before. The emperor ordered him to quell it again, and each time it was effective. The emperor then bestowed upon him the title Zhizang (智藏). In the eighth year of the Tianbao era (天寶八年), he was permitted to return to his native country, traveling on five post horses to Nanhai Commandery (南海郡), where he received another imperial order to remain.
十二載。敕令赴河隴。節度使哥舒翰所請。十三載至武威住開元寺。節度使洎賓從皆愿受灌頂。士庶數千人咸登道場。弟子含光等亦受五部法。別為功德使開府李元琮受法。並授金剛界大曼荼羅。是日道場地震。空曰。群心之至也。十五載詔還京住大興善寺。至德初鑾駕在靈武鳳翔。空常密奉表起居。肅宗亦密遣使者求秘密法。洎收京反正之日。事如所料。乾元中帝請入內。建道場護摩法。為帝受轉輪王位七寶灌頂。上元末帝不豫。空以大隨求真言祓除至七過。翼日乃瘳。帝愈加殊禮焉。空表請入山。李輔國宣敕令於終南山智炬寺修功德。唸誦之夕感大樂薩埵舒毫髮光以相證驗位鄰悉地。空曰。眾生未度吾安自度耶。肅宗厭代。代宗即位。恩渥彌厚。譯密嚴仁王二經畢。帝為序焉。頒行之日慶雲俄現。舉朝表賀。永泰元年十一月一日。制授特進試鴻臚卿。加號大廣智三藏。大曆三年于興善寺立道場。敕賜錦繡褥十二領繡羅幡三十二首。又賜道場僧二七日齋糧。敕近侍大臣諸禁軍使。併入灌頂。四年冬。空奏天下食堂中置文殊菩薩為上座。制許之。此蓋慊憍陳如是小乘教中始度故也。五年夏有詔。請空往五臺山修功德。於時彗星出焉。法事告終星亦隨沒。秋空至自五臺。帝以師子驄並御鞍轡遣中使出城迎入。賜沿道供帳
【現代漢語翻譯】 現代漢語譯本 十二年（指開元十二年），皇帝下令（不空）前往河隴地區。這是節度使哥舒翰（Geshuhan，唐朝將領）的請求。十三年，（不空）到達武威，住在開元寺。節度使以及隨從官員都希望接受灌頂。數千名士人和百姓都登上道場。（不空）的弟子含光（Hanguang，不空弟子）等人也接受了五部法。特別為功德使、開府李元琮（Li Yuanzong，唐朝官員）傳授佛法，並授予金剛界大曼荼羅（Vajradhātu Mahāmaṇḍala，金剛界大壇城）。當天，道場發生地震。（不空）說：『這是眾人心意虔誠所致啊。』 十五年，皇帝下詔（不空）返回京城，住在興善寺。至德年間初期，皇帝的鑾駕在靈武、鳳翔。（不空）常常秘密上表問候起居。肅宗（Suzong，唐肅宗）也秘密派遣使者求取秘密佛法。等到收復京城，撥亂反正之時，事情正如（不空）所預料的那樣。 乾元年間，皇帝請（不空）進入宮內，建立道場，修護摩法（Homa，護摩，一種火供儀式），為皇帝授予轉輪王位七寶灌頂（cakravartin，轉輪王）。上元末年，皇帝身體不適。（不空）用大隨求真言（Mahāpratisarā，一種咒語）進行祛除，一共七次，第二天皇帝就痊癒了。皇帝更加給予（不空）特殊的禮遇。（不空）上表請求入山。李輔國（Li Fuguo，唐朝宦官）宣讀皇帝的敕令，讓（不空）在終南山的智炬寺（Zhi Ju Temple）修行功德。唸誦的夜晚，感應到大樂薩埵（Mahāsukhasattva，大樂菩薩）舒放眉間白毫光，以此作為證驗，（不空）的地位鄰近悉地（Siddhi，成就）。（不空）說：『眾生尚未得度，我怎能獨自得度呢？』 肅宗駕崩，代宗（Daizong，唐代宗）即位，恩寵更加深厚。（不空）翻譯完《密嚴經》（Ghanavyūha Sūtra）和《仁王經》（Renwangjing Sutra）兩部經典后，皇帝親自為之作序。頒佈推行之日，慶雲突然出現，朝廷上下都上表祝賀。永泰元年十一月一日，朝廷授予（不空）特進試鴻臚卿的官職，加封號為大廣智三藏（Daguangzhi Sanzang）。 大曆三年，（不空）在興善寺建立道場，皇帝敕賜錦繡褥子十二領，繡羅幡三十二首，又賜給道場僧人二七日（十四天）的齋飯。皇帝命令近侍大臣和各禁軍將領，都進入道場接受灌頂。四年冬天，（不空）上奏請求在天下所有的食堂中設定文殊菩薩（Manjusri，文殊菩薩）的座位在上座。皇帝批準了這一請求。這大概是因為慊憍陳如（Ajnatakaundinya，阿若憍陳如）是小乘佛教中最初得度的人的緣故。 五年夏天，有詔令，請（不空）前往五臺山修行功德。當時彗星出現。法事結束，彗星也隨之消失。秋天，（不空）從五臺山回來，皇帝派人用師子驄（一種駿馬）和御用鞍轡，派遣中使出城迎接（不空）入城，賜予沿途的供帳。
【English Translation】 English version In the twelfth year (of the Kaiyuan era), an imperial decree ordered (Amoghavajra) to go to the He and Long regions. This was at the request of Jiedushi (military governor) Geshuhan. In the thirteenth year, (Amoghavajra) arrived in Wuwei and resided at Kaiyuan Temple. The Jiedushi and his entourage all wished to receive abhiseka (initiation). Several thousand scholars and commoners ascended the mandala (sacred space). Amoghavajra's disciples, including Hanguang, also received the Five-Part Dharma. He especially transmitted the Dharma to Li Yuanzong, the Duke of the State, who was in charge of meritorious deeds, and conferred upon him the Vajradhātu Mahāmaṇḍala. On that day, the mandala experienced an earthquake. (Amoghavajra) said, 'This is due to the utmost sincerity of the people's hearts.' In the fifteenth year, the emperor issued an edict for (Amoghavajra) to return to the capital and reside at Daxingshan Temple. In the early years of the Zhide era, the emperor's carriage was in Lingwu and Fengxiang. (Amoghavajra) often secretly submitted memorials to inquire about his well-being. Emperor Suzong also secretly sent messengers to seek the secret Dharma. When the capital was recovered and order was restored, things turned out as (Amoghavajra) had predicted. During the Qianyuan era, the emperor invited (Amoghavajra) into the palace to establish a mandala and perform the Homa ritual, bestowing upon the emperor the Seven Jewels abhiseka of a cakravartin. At the end of the Shangyuan era, the emperor fell ill. (Amoghavajra) used the Mahāpratisarā mantra to dispel the illness seven times, and the next day the emperor recovered. The emperor bestowed even more special honors upon (Amoghavajra). (Amoghavajra) requested permission to enter the mountains. Li Fuguo announced the imperial decree, ordering (Amoghavajra) to cultivate meritorious deeds at Zhiju Temple on Mount Zhongnan. On the night of chanting, he sensed Mahāsukhasattva emitting light from his urna (a tuft of white hair between the eyebrows), as a sign of verification, and (Amoghavajra)'s position was close to Siddhi. (Amoghavajra) said, 'If sentient beings are not yet liberated, how can I liberate myself alone?' When Emperor Suzong passed away and Emperor Daizong ascended the throne, the imperial favor became even greater. After (Amoghavajra) translated the Ghanavyūha Sūtra and the Renwangjing Sutra, the emperor personally wrote prefaces for them. On the day of their promulgation, auspicious clouds suddenly appeared, and the entire court submitted memorials to congratulate the event. On the first day of the eleventh month of the first year of the Yongtai era, the court conferred upon (Amoghavajra) the title of Special Advance, Acting Vice Minister of the Court of State Ceremonials, and bestowed the title of Daguangzhi Sanzang. In the third year of the Dali era, (Amoghavajra) established a mandala at Daxingshan Temple. The emperor bestowed twelve embroidered brocade cushions and thirty-two embroidered silk banners, and also granted the monks of the mandala food for a fourteen-day fast. The emperor ordered the close ministers and the generals of the imperial guards to enter the mandala and receive abhiseka. In the winter of the fourth year, (Amoghavajra) requested that a seat for Manjusri Bodhisattva be placed at the head of the table in all the dining halls throughout the land. The emperor approved this request. This was probably because Ajnatakaundinya was the first to be liberated in Hinayana Buddhism. In the summer of the fifth year, there was an imperial edict inviting (Amoghavajra) to go to Mount Wutai to cultivate meritorious deeds. At that time, a comet appeared. When the Dharma service concluded, the comet also disappeared. In the autumn, (Amoghavajra) returned from Mount Wutai. The emperor sent a messenger with a lion-colored horse and imperial saddle and bridle to greet (Amoghavajra) outside the city and escort him into the city, providing provisions along the way.
。六年十月二日。帝誕節進所譯之經。表云。爰自幼年承事先師三藏十有四載。稟受瑜伽法門。復游五印度。求所未授者並諸經論。計五百餘部。天寶五載卻至上都。上皇詔入內立灌頂道場。所赍梵經盡許翻度。肅宗于內立護摩及灌頂法。累奉二聖。令鳩聚先代外國梵文。或絳索脫落者修。未譯者譯。陛下恭遵遺旨。再使翻傳利濟群品。起于天寶迄今大曆六年凡一百二十餘卷。七十七部。並目錄。及筆受等僧俗名字。兼略出唸誦儀軌寫畢遇誕節。謹具進上。敕付中外並編入一切經目錄中。李憲誠宣敕賜空錦彩絹八百匹。同翻經十大德。各賜三十匹。沙門潛真表謝。僧俗弟子賜物有差。又以京師春夏不雨。詔空祈請。如三日內雨。是和尚法力。三日已往而霈然者。非法力也。空受敕立壇。至第二日大雨雲足。帝賜紫羅衣並雜彩百匹。弟子衣七副。設千僧齋。以報功也。空進表。請造文殊閣。敕允奏。貴妃韓王華陽公主同成之。舍內庫錢約三千萬計。復翻孽路荼王經。宣賜相繼旁午道路。至九年自春抵夏。宣揚妙法誡勖門人。每語及普賢願行出生無邊法門經。勸令誦持。再三嘆息。其先受法者偏令屬意觀菩提心本尊大印。直詮阿字了法不生證大覺身。若指諸掌重重囑累。一夜命弟子趙遷持筆硯來。吾略出涅槃茶毗儀軌以貽
後代。使準此送終。遷稽首三請。幸乞慈悲久住。不然眾生何所依乎。空笑而已。俄而示疾。上表告辭。敕使勞問賜醫藥。加開府儀同三司。封肅國公。食邑三千戶。固讓不俞。空甚不悅。且曰。聖眾儼如舒手相慰。白月圓滿吾當逝矣。奈何臨終更竊名位。乃以五股金剛鈴杵先師所傳者並銀盤子菩提子水精數珠。留別附中使李憲誠進。六月十五日。香水澡沐東首倚臥。北面瞻望闕庭。以大印身定中而寂。享年七十。僧臘五十。弟子慧朗次紹灌頂之位。余知法者數人。帝聞輟視朝三日。賜絹布雜物錢四十萬。造塔錢二百餘萬。敕功德使李元琮知護喪事。空未終前諸僧夢。千仞寶臺摧。文殊新閣頹。金剛杵飛上天。又興善寺后池無故而涸。林竹生實庭花變萎。七月六日茶毗。帝詔高品劉仙鶴。就寺置祭。贈司空。謚曰大辯廣正智三藏。火滅收舍利數百粒。八十粒進內。其頂骨不然。中有舍利一顆。半隱半現。敕于本院別起塔焉。空之行化利物居多。于總持門最彰殊勝。測其忍位莫定高卑。始者玄宗尤推重焉。嘗因歲旱。敕空祈雨。空曰。過某日可禱之。或強得之其暴可怪。敕請本師金剛智設壇。果風雨不止。坊市有漂溺者。樹木有拔仆者。遽詔空止之。空于寺庭中捏泥媼五六。溜水作梵言罵之。有頃開霽矣。玄宗召術士羅
公遠。與空捔法。同在便殿。空時時反手搔背。羅曰。借尊師如意。時殿上有華石。空揮如意擊碎于其前。羅再三取如意不得。帝欲起取。空曰三郎勿起。此影耳。乃舉手示羅。如意復完然在手。又北邙山有巨蛇。樵採者往往見之。矯首若丘陵。夜常承吸露氣。見空人語曰。弟子惡報。和尚如何見度。每欲翻河水陷洛陽城以快所懷也。空為其受歸戒說因果且曰。汝以瞋心故受。今那復恚恨乎。吾力何及。當思吾言此身必舍矣。后樵子見蛇死澗下。臭聞數里。空凡應詔祈雨無他軌則。但設一繡座。手簸旋數寸木神子。唸咒擲之。當其自立於座上。已伺其吻角。牙出目瞬則雨至矣。又天寶中西蕃大石康三國帥兵圍西涼府。詔空入。帝御于道場。空秉香罏誦仁王密語二七遍。帝見神兵可五百員在於殿庭。驚問空。空曰。毗沙門天王子領兵救安西。請急設食發遣。四月二十日果奏云。二月十一日。城東北三十許里。雲霧間見神兵長偉。鼓角諠鳴山地崩震。蕃部驚潰。彼營壘中有鼠金色。咋弓弩弦皆絕。城北門樓有光明天王。怒視蕃帥大奔。帝覽奏謝空。因敕諸道城樓置天王像。此其始也。空既終三朝所賜墨制一皆進納。生榮死哀。西域傳法僧至此今古少類矣。嗣其法位慧朗師也。御史大夫嚴郢為碑。徐浩書之樹于本院焉。
【現代漢語翻譯】 公遠（Gong Yuan）。與空（Kong，指不空金剛）捔法（jue fa，角法，比試法術）。同在便殿。空時時反手搔背。羅（Luo，指杜暹）曰：『借尊師如意。』時殿上有華石。空揮如意擊碎于其前。羅再三取如意不得。帝欲起取。空曰：『三郎勿起。此影耳。』乃舉手示羅。如意復完然在手。又北邙山有巨蛇。樵採者往往見之。矯首若丘陵。夜常承吸露氣。見空人語曰：『弟子惡報。和尚如何見度？』每欲翻河水陷洛陽城以快所懷也。空為其受歸戒說因果且曰：『汝以瞋心故受。今那復恚恨乎？吾力何及。當思吾言此身必舍矣。』后樵子見蛇死澗下。臭聞數里。空凡應詔祈雨無他軌則。但設一繡座。手簸旋數寸木神子。唸咒擲之。當其自立於座上。已伺其吻角。牙出目瞬則雨至矣。又天寶中西蕃（Xi Fan，古代對吐蕃的稱呼）大石（Da Shi，阿拉伯帝國）康（Kang，康國，中亞古國）三國帥兵圍西涼府。詔空入。帝御于道場。空秉香鑪誦仁王密語二七遍。帝見神兵可五百員在於殿庭。驚問空。空曰：『毗沙門天（Vaisravana，佛教護法神）王子領兵救安西。請急設食發遣。』四月二十日果奏云：『二月十一日。城東北三十許里。雲霧間見神兵長偉。鼓角諠鳴山地崩震。蕃部驚潰。彼營壘中有鼠金色。咋弓弩弦皆絕。城北門樓有光明天王（radiant heavenly king）。怒視蕃帥大奔。』帝覽奏謝空。因敕諸道城樓置天王像。此其始也。空既終三朝所賜墨制一皆進納。生榮死哀。西域傳法僧至此今古少類矣。嗣其法位慧朗師也。御史大夫嚴郢為碑。徐浩書之樹于本院焉。 現代漢語譯本： 公遠和不空金剛比試法術，一同在便殿里。不空金剛時不時地反手撓背。杜暹說：『借用尊師的如意。』當時殿上有華美的石頭，不空金剛揮動如意將它擊碎在杜暹面前。杜暹再三去取如意卻拿不到。皇帝想要起身去拿，不空金剛說：『三郎不要起身，這只是幻影。』於是舉手給杜暹看，如意又完好無損地在他手中。還有，在北邙山有一條巨大的蛇，砍柴的人常常看見它，昂起頭就像小山丘一樣，夜晚常常承受吸取露氣。它見到不空金剛就開口說話：『弟子遭受惡報，和尚您如何才能度化我？』它常常想要翻轉河水淹沒洛陽城來滿足心中的怨恨。不空金剛為它授受歸戒，講述因果，並且說：『你因為嗔恨心而遭受惡報，現在怎麼又再增加怨恨呢？我的力量怎麼能夠做到？你應該想想我的話，這個身體必定要捨棄的。』後來砍柴的人看見蛇死在山澗下，臭氣聞到幾里之外。不空金剛凡是應詔祈雨，沒有其他的規則，只是設定一個繡花的座位，用手拋動旋轉幾寸長的木製神像，唸誦咒語然後投擲它。當神像自己立在座位上，已經觀察到它的嘴角、牙齒露出、眼睛眨動，那麼雨就來了。還有，天寶年間，西蕃（古代對吐蕃的稱呼）、大石（阿拉伯帝國）、康（康國，中亞古國）三國率領軍隊包圍西涼府。皇帝下詔讓不空金剛入宮。皇帝在道場親自主持，不空金剛拿著香爐誦唸《仁王經》的秘密咒語十四遍。皇帝看見神兵大約五百人在殿庭之中，驚訝地問不空金剛。不空金剛說：『毗沙門天（佛教護法神）的王子率領軍隊來救援安西，請趕快準備食物遣送他們。』四月二十日果然有奏報說：『二月十一日，在城東北三十多里，雲霧之間看見神兵高大威猛，鼓角喧鬧，山地崩裂震動，吐蕃軍隊驚慌潰敗。在他們的營壘中有一種金色的老鼠，啃咬弓弩的弦都咬斷了。城北門樓上有光明天王，憤怒地看著吐蕃將帥，吐蕃將帥大敗而逃。』皇帝看了奏章感謝不空金剛，於是下令各道城樓設定天王像，這就是這件事的開始。不空金剛去世后，將唐玄宗、唐肅宗、唐代宗三朝所賞賜的墨寶全部進獻給朝廷。生前榮耀，死後哀榮。西域來此傳法的僧人，自古以來很少有能與他相比的。繼承他不空金剛法位的是慧朗法師。御史大夫嚴郢為他撰寫碑文，徐浩書寫，樹立在本寺院裡。 English version: Gong Yuan and Kong (referring to Amoghavajra) competed in magic (jue fa, a contest of magical abilities). They were both in the side hall. Kong would often scratch his back with his hand behind him. Luo (referring to Du Xian) said, 'May I borrow your venerable master's ruyi (a ceremonial scepter)?' At that time, there was a beautiful stone in the hall. Kong waved the ruyi and shattered it in front of him. Luo tried to take the ruyi several times but could not. The emperor wanted to get up and take it, but Kong said, 'Sanlang (a familiar name for the emperor), do not get up. It is just an illusion.' Then he raised his hand to show Luo, and the ruyi was once again intact in his hand. Also, in Beimang Mountain, there was a giant snake. Woodcutters often saw it, raising its head like a hill, and at night it would often absorb dew. When it saw Kong, it spoke, saying, 'This disciple is suffering from evil retribution. How can the monk help me be liberated?' It often wanted to overturn the river and flood Luoyang City to satisfy its resentment. Kong administered the refuge vows and spoke of cause and effect, saying, 'You are suffering because of anger. Why do you continue to harbor resentment? What power do I have? You should consider my words; this body must be abandoned.' Later, woodcutters saw the snake dead in a ravine, and the stench could be smelled for several miles. Whenever Kong was summoned to pray for rain, he had no other rules. He would simply set up an embroidered seat, toss and spin a wooden deity statue a few inches tall, chant mantras, and throw it. When the statue stood on the seat by itself, and its lips, teeth, and eyes were observed, then the rain would come. Also, during the Tianbao era, the three kingdoms of Xi Fan (ancient name for Tubo), Da Shi (the Arab Empire), and Kang (Kang country, an ancient Central Asian kingdom) led troops to besiege Xiliang Prefecture. The emperor summoned Kong to the palace. The emperor presided over the ceremony in the Daoguan (Taoist temple), and Kong held an incense burner and chanted the secret mantras of the Renwang Sutra (the Humane King Sutra) fourteen times. The emperor saw about five hundred divine soldiers in the palace courtyard and asked Kong in surprise. Kong said, 'The prince of Vaisravana (a Buddhist guardian deity) is leading troops to rescue Anxi. Please quickly prepare food and send them off.' On the twentieth day of the fourth month, a report came, saying, 'On the eleventh day of the second month, about thirty li northeast of the city, divine soldiers were seen tall and mighty in the clouds and mist. The sound of drums and horns was deafening, and the mountains and ground shook. The Tubo troops were terrified and routed. In their camps, there were golden mice that gnawed through the bowstrings. On the north gate tower of the city, there was a radiant heavenly king, glaring angrily at the Tubo generals, who fled in great defeat.' The emperor read the report and thanked Kong. He then ordered that statues of the heavenly kings be placed on the city towers of all the provinces. This was the beginning of that practice. After Kong passed away, he presented all the ink treasures bestowed by Emperors Xuanzong, Suzong, and Daizong of the Tang Dynasty to the court. He was honored in life and mourned in death. Few monks from the Western Regions who came to transmit the Dharma have been like him, past or present. The one who succeeded to his position was the Dharma Master Huilang. The Censor-in-chief Yan Ying wrote an inscription for him, and Xu Hao wrote the calligraphy, which was erected in this temple.
【English Translation】 Gong Yuan and Kong (referring to Amoghavajra) competed in magic (jue fa, a contest of magical abilities). They were both in the side hall. Kong would often scratch his back with his hand behind him. Luo (referring to Du Xian) said, 'May I borrow your venerable master's ruyi (a ceremonial scepter)?' At that time, there was a beautiful stone in the hall. Kong waved the ruyi and shattered it in front of him. Luo tried to take the ruyi several times but could not. The emperor wanted to get up and take it, but Kong said, 'Sanlang (a familiar name for the emperor), do not get up. It is just an illusion.' Then he raised his hand to show Luo, and the ruyi was once again intact in his hand. Also, in Beimang Mountain, there was a giant snake. Woodcutters often saw it, raising its head like a hill, and at night it would often absorb dew. When it saw Kong, it spoke, saying, 'This disciple is suffering from evil retribution. How can the monk help me be liberated?' It often wanted to overturn the river and flood Luoyang City to satisfy its resentment. Kong administered the refuge vows and spoke of cause and effect, saying, 'You are suffering because of anger. Why do you continue to harbor resentment? What power do I have? You should consider my words; this body must be abandoned.' Later, woodcutters saw the snake dead in a ravine, and the stench could be smelled for several miles. Whenever Kong was summoned to pray for rain, he had no other rules. He would simply set up an embroidered seat, toss and spin a wooden deity statue a few inches tall, chant mantras, and throw it. When the statue stood on the seat by itself, and its lips, teeth, and eyes were observed, then the rain would come. Also, during the Tianbao era, the three kingdoms of Xi Fan (ancient name for Tubo), Da Shi (the Arab Empire), and Kang (Kang country, an ancient Central Asian kingdom) led troops to besiege Xiliang Prefecture. The emperor summoned Kong to the palace. The emperor presided over the ceremony in the Daoguan (Taoist temple), and Kong held an incense burner and chanted the secret mantras of the Renwang Sutra (the Humane King Sutra) fourteen times. The emperor saw about five hundred divine soldiers in the palace courtyard and asked Kong in surprise. Kong said, 'The prince of Vaisravana (a Buddhist guardian deity) is leading troops to rescue Anxi. Please quickly prepare food and send them off.' On the twentieth day of the fourth month, a report came, saying, 'On the eleventh day of the second month, about thirty li northeast of the city, divine soldiers were seen tall and mighty in the clouds and mist. The sound of drums and horns was deafening, and the mountains and ground shook. The Tubo troops were terrified and routed. In their camps, there were golden mice that gnawed through the bowstrings. On the north gate tower of the city, there was a radiant heavenly king, glaring angrily at the Tubo generals, who fled in great defeat.' The emperor read the report and thanked Kong. He then ordered that statues of the heavenly kings be placed on the city towers of all the provinces. This was the beginning of that practice. After Kong passed away, he presented all the ink treasures bestowed by Emperors Xuanzong, Suzong, and Daizong of the Tang Dynasty to the court. He was honored in life and mourned in death. Few monks from the Western Regions who came to transmit the Dharma have been like him, past or present. The one who succeeded to his position was the Dharma Master Huilang. The Censor-in-chief Yan Ying wrote an inscription for him, and Xu Hao wrote the calligraphy, which was erected in this temple.
系曰。傳教令輪者。東夏以金剛智為始祖。不空為二祖。慧朗為三祖。已下宗承所損益可知也。自後岐分派別。咸曰。傳瑜伽大教。多則多矣。而少驗者何。亦猶羽嘉生應龍。應龍生鳳皇。凰皇已降生庶鳥矣。欲無變革。其可得乎。
宋高僧傳卷第一 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第二
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
譯經篇第一之二(正傳十五人附見八人)
唐洛京聖善寺善無畏傳(達摩掬多)
釋善無畏。本中印度人也。釋迦如來季父甘露飯王之後。梵名戍婆揭羅僧訶。華言凈師子。義翻為善無畏。一云輸波迦羅。此名無畏。亦義翻也。其先自中天竺。因國難分王烏荼。父曰佛手王以畏生有神姿宿赍德藝故歷試焉。十歲統戎。十三嗣位。得軍民之情。昆弟嫉能稱兵構亂。鬩墻斯甚。薄伐臨戎。流矢及身掉輪傷頂。天倫既敗軍法宜誅。大義滅親忍而曲赦。乃抆淚白母。及告群臣曰。曏者親征恩已斷矣。今欲讓國全其義焉。因致位於兄固求入道。母哀許之。密與傳國寶珠。猶諸侯之分器也。南至海濱。遇殊勝招提得法華三昧。聚沙為塔。僅一萬所。黑蛇傷指。而無退息。復寄身商船往游諸國。密修禪誦口放白光。無風
【現代漢語翻譯】 現代漢語譯本： 作者評論說：關於傳授教令和法輪的人，東夏以金剛智（Vajrabodhi，密宗祖師）為始祖，不空（Amoghavajra，金剛智弟子）為二祖，慧朗為三祖。之後的宗派傳承所增減的內容是可以瞭解的。自從後來分支派別出現，都說自己傳授瑜伽大教，數量是很多了，但是應驗的卻很少，這是為什麼呢？這也就像羽嘉生應龍，應龍生鳳凰，鳳凰之後就生出了普通的鳥類一樣。想要沒有變革，那怎麼可能呢？
宋高僧傳 卷第一 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳 卷第二
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
譯經篇第一之二(正傳十五人附見八人)
唐洛京聖善寺善無畏傳(達摩掬多)
釋善無畏，原本是中印度人。是釋迦如來叔父甘露飯王的後代。梵文名字是戍婆揭羅僧訶（Śubhakarasiṃha），漢譯為凈師子，意義翻譯為善無畏。也有說叫輸波迦羅（Śubhakara），這個名字的意思也是無畏，也是意義翻譯。他的祖先來自中天竺，因為國家發生變故而分封到烏荼國。他的父親叫佛手王，因為善無畏出生時有神奇的姿態，並且天生具有德行和才能，所以對他進行各種考驗。十歲時讓他統領軍隊，十三歲繼承王位，得到軍民的擁戴。但是兄弟們嫉妒他的才能，發動戰爭製造混亂，兄弟之間的爭鬥非常激烈。善無畏親自率軍征討，被流箭射中身體，箭矢掉落擊傷頭頂。因為兄弟情義已經破裂，按照軍法應該誅殺叛亂者，但是他爲了顧全大義而壓抑自己的感情，赦免了他們。於是擦乾眼淚告訴母親，並告知群臣說：『之前我親自出征，恩情已經斷絕了。現在我想讓出王位，保全我的道義。』於是把王位讓給哥哥，堅決要求出家修道。母親哀憐地答應了他，秘密地把傳國寶珠交給他，就像諸侯分封的器物一樣。善無畏向南到達海邊，遇到殊勝的寺院，在那裡得到了法華三昧。他堆積沙子建造佛塔，建造了將近一萬座。有一次被黑蛇咬傷手指，但是他沒有退縮休息。之後又寄身於商船，前往各個國家遊歷。他秘密地修行禪定和誦經，口中放出白光，沒有風
【English Translation】 English version: The author comments: Regarding those who transmit the teaching and the Dharma wheel, in Dongxia (East Asia), Vajrabodhi (founder of esoteric Buddhism) is regarded as the first patriarch, Amoghavajra (Vajrabodhi's disciple) as the second patriarch, and Huilang as the third patriarch. The additions and subtractions made by subsequent sects in their transmission can be understood. Since the emergence of branch sects later on, they all claim to transmit the great Yoga teachings. There are many of them, but why are there so few who have achieved realization? This is like the Yujia bird giving birth to the Yinglong (winged dragon), the Yinglong giving birth to the Phoenix, and after the Phoenix, only ordinary birds are born. How can one expect there to be no changes?
Song Dynasty Biographies of Eminent Monks, Volume 1 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks
Song Dynasty Biographies of Eminent Monks, Volume 2
Compiled by Imperial Order by Zanning, the Purple-Robed Śrāmaṇa, Master Tonghui of Tianshou Temple on the Left Street of the Song Dynasty
Chapter 1.2: Translators of Sutras (15 Main Biographies, 8 Additional)
Biography of Śubhakarasiṃha of the Holy Benevolence Temple in Luoyang, Tang Dynasty (Dharmagupta)
Śramaṇa Śubhakarasiṃha was originally from Central India. He was a descendant of King Amṛtodana, the uncle of Śākyamuni Buddha. His Sanskrit name was Śubhakarasiṃha, which is translated into Chinese as 'Pure Lion,' and its meaning is translated as 'Good Fearlessness' or 'Fearless Goodness.' It is also said that his name was Śubhakara, which also means 'Fearless,' and is also a meaning translation. His ancestors came from Central India, and due to national turmoil, they were enfeoffed in the country of Oḍra. His father was King Buddhasvāmī. Because Śubhakarasiṃha was born with a divine appearance and possessed innate virtue and talent, he was subjected to various tests. At the age of ten, he was made commander of the army, and at the age of thirteen, he inherited the throne, gaining the support of the army and the people. However, his brothers were jealous of his talent and launched wars to create chaos. The fraternal strife was intense. Śubhakarasiṃha personally led the army to quell the rebellion, and was struck by a stray arrow that injured his head. Because fraternal affection had been broken, according to military law, the rebels should have been executed, but he suppressed his emotions for the sake of righteousness and pardoned them. Then, wiping away his tears, he told his mother and informed his ministers, 'Previously, I personally led the expedition, and the bond of affection has been severed. Now I want to abdicate the throne to preserve my righteousness.' So he abdicated the throne to his elder brother and resolutely requested to leave home and cultivate the Way. His mother sorrowfully agreed and secretly gave him the national treasure, like the enfeoffed objects of the feudal lords. Śubhakarasiṃha traveled south to the seashore, where he encountered an auspicious monastery and attained the Lotus Samādhi. He piled up sand to build pagodas, constructing nearly ten thousand of them. Once, he was bitten on the finger by a black snake, but he did not retreat or rest. Later, he boarded a merchant ship and traveled to various countries. He secretly practiced meditation and recited scriptures, emitting white light from his mouth, without wind.
三日舟行萬里。屬商人遇盜危於並命。畏恤其徒侶默諷真言。七俱胝尊全現身相。群盜果為他寇所殲。寇乃露罪歸依指蹤夷險。尋越窮荒。又逾毒水才至中天竺境。即遇其王。王之夫人乃畏之女兄也。因問舍位之由。稱歎不足。是日攜手同歸。慈雲布陰一境丕變。畏風儀爽俊聰睿超群。解究五乘道該三學。總持禪觀妙達其源。藝術伎能悉聞精練。初詣那爛陀寺。此云施無厭也。像法之泉源眾聖之會府。畏乃舍傳國寶珠瑩于大像之額。晝如月魄夜若曦輪焉。寺有達摩掬多者。掌定門之秘鑰。佩如來之密印。顏如四十許。其實八百歲也。玄奘三藏昔曾見之。畏投身接足。奉為本師。一日侍食之次。旁有一僧。震旦人也。畏現其缽中見油餌尚溫粟飯猶暖。愕而嘆曰。東國去此十萬餘裡。是彼朝熟而返也。掬多曰。汝能不言真可學焉。后乃授畏總持瑜伽三密教也。龍神圍繞森在目前。其諸印契一時頓受。即日灌頂為人天師。稱曰三藏。夫三藏之義者。則內為戒定慧。外為經律論。以陀羅尼總攝之也。陀羅尼者。是菩提速疾之輪。解脫吉祥之海。三世諸佛生於此門。慧照所傳一燈而已。根殊性異燈亦無邊。由是有百億釋迦微塵三昧。菩薩以綱總攝於諸定。頓升階位鄰于大覺。此其旨也。於時畏周行大荒遍禮聖蹟。不憚艱險。凡所
【現代漢語翻譯】 三日之內，他們乘船行進了萬里之遙。途中，他們遇到了一夥強盜，商人們的性命危在旦夕。一位名叫畏（指文中人物，下同）的商人憐憫他的同伴，便默默地誦唸著真言。這時，七俱胝尊（七千萬尊佛）全部顯現出身相。結果，那伙強盜被另一夥強盜所消滅。劫後餘生的強盜們坦白了自己的罪行，表示要皈依佛法，並指引畏一行人避開危險的路段。他們繼續跋涉，越過了荒涼的地區，又渡過了有毒的河流，最終到達了中天竺（古印度中部）的境內。在那裡，他們遇到了國王。國王的夫人是畏的姐姐。國王詢問畏為何放棄王位，畏表達了對世俗的厭倦。當天，國王與畏攜手返回王宮，慈悲的祥雲籠罩著整個國境，一切都煥然一新。畏風度翩翩，聰慧過人，精通五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）佛法，通曉戒、定、慧三學。他能總持禪定觀想，深刻領悟其根源。各種藝術技能，他都精通熟練。他首先前往那爛陀寺（意為施無厭），那是佛法的源泉，眾多聖賢的聚集地。畏將自己國家的傳國寶珠鑲嵌在大佛像的額頭上，白天像月亮一樣明亮，夜晚像太陽一樣耀眼。寺中有一位名叫達摩掬多（意為法護）的僧人，掌管著禪定的秘密，佩帶著如來的密印。他看起來大約四十歲，但實際上已經八百歲了。玄奘三藏（唐代著名僧人）過去曾經見過他。畏投身跪拜，以達摩掬多為自己的老師。有一天，在侍奉達摩掬多用餐時，旁邊有一位僧人，是震旦（中國的古稱）人。畏看到他的缽中，油餅還溫熱，米飯還冒著熱氣。他驚訝地嘆息道：『東國距離這裡有十萬多里，這是早上在那裡煮熟的飯啊！』掬多說：『如果你能不說話，就真的可以學習佛法了。』後來，達摩掬多傳授給畏總持瑜伽三密教法。龍神圍繞著他，彷彿就在眼前。所有的手印和真言，他一時之間全部接受。當天，他就被灌頂，成為人天導師，被稱為三藏。所謂三藏的含義是：內在是戒、定、慧，外在是經、律、論，用陀羅尼（總持）來總攝這一切。陀羅尼是迅速到達菩提的輪子，是解脫吉祥的海洋。三世諸佛都從此門而出。慧照所傳的只是一盞燈而已。根器不同，稟性各異，燈也因此而無邊無際。因此，有百億釋迦微塵數的三昧。菩薩用綱領來總攝所有的禪定，迅速提升階位，接近於大覺悟。這就是它的宗旨。當時，畏周遊廣闊的荒野，遍禮聖蹟，不畏懼艱難險阻。凡是
【English Translation】 In three days, they traveled ten thousand miles by boat. They encountered robbers, and the merchants' lives were in grave danger. A merchant named Wei (referring to the person in the text, same below) pitied his companions and silently recited true words. At that moment, the Seven Kotis Buddhas (seventy million Buddhas) all manifested their physical forms. As a result, the robbers were annihilated by another group of robbers. The surviving robbers confessed their crimes, expressed their intention to convert to Buddhism, and guided Wei and his party to avoid dangerous sections of the road. They continued their journey, crossing desolate areas and poisonous rivers, finally reaching the territory of Central India (ancient central India). There, they met the king. The king's wife was Wei's elder sister. The king asked Wei why he had abdicated the throne, and Wei expressed his weariness of the secular world. That day, the king and Wei returned to the palace hand in hand, and compassionate auspicious clouds enveloped the entire country, transforming everything. Wei was graceful, intelligent, and excelled in the Five Vehicles (Human Vehicle, Heavenly Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) of Buddhism, and was well-versed in the Three Learnings of morality, concentration and wisdom. He was able to uphold meditation and contemplation, deeply understanding its origins. He was proficient in all kinds of artistic skills. He first went to Nalanda Monastery (meaning 'tireless giving'), which was the source of Buddhism and the gathering place of many sages. Wei inlaid the national treasure of his country on the forehead of the large Buddha statue, shining as bright as the moon during the day and as radiant as the sun at night. In the monastery, there was a monk named Dharmagupta (meaning 'protected by Dharma'), who held the secret key to meditation and wore the secret seal of the Tathagata. He looked about forty years old, but was actually eight hundred years old. Xuanzang Sanzang (the famous monk of the Tang Dynasty) had seen him in the past. Wei prostrated himself and took Dharmagupta as his teacher. One day, while serving Dharmagupta during a meal, there was a monk next to him, who was from Zhendan (the ancient name for China). Wei saw in his bowl that the fried cake was still warm and the rice was still steaming. He exclaimed in surprise: 'The Eastern Country is more than ten thousand miles away from here, and this is the rice that was cooked there this morning!' Gupta said, 'If you can remain silent, you can truly learn Buddhism.' Later, Dharmagupta transmitted to Wei the teachings of the Sarva-samgraha Yoga Three Secrets. Dragons and gods surrounded him, as if they were right in front of him. All the mudras and mantras were received by him in an instant. On that day, he was initiated and became a teacher of humans and gods, and was called Sanzang. The meaning of Sanzang is: internally, it is morality, concentration, and wisdom; externally, it is Sutra, Vinaya, and Abhidharma, and all of this is encompassed by Dharani (total retention). Dharani is the wheel that quickly reaches Bodhi, the ocean of liberation and auspiciousness. The Buddhas of the three worlds all emerge from this gate. What Wisdom illuminates and transmits is only a lamp. Roots are different, and natures are different, so the lamps are also boundless. Therefore, there are hundreds of millions of Samadhis like the dust motes of Shakyamuni. Bodhisattvas use the outline to encompass all the Samadhis, quickly ascending the ranks and approaching great enlightenment. This is its purpose. At that time, Wei traveled around the vast wilderness, paying homage to the sacred sites, not fearing hardships and dangers. Wherever
履處皆三返焉。又入雞足山為迦葉剃頭。受觀音摩頂。嘗結夏于靈鷲。有猛獸前導。深入山穴。穴明如晝見牟尼像。左右侍者如生焉。時中印度大旱。請畏求雨。俄見觀音在日輪中手執軍持注水于地。時眾欣感得未曾有。復鍛金如貝葉寫大般若經。镕中金為窣睹波。等佛身量焉。母以畏遊方日久。謂為已歿。旦夕泣淚而喪其明。洎附信問安。朗然如故。五天之境自佛滅后外道崢嶸。九十六宗各專其見。畏皆隨所執破滯析疑。解邪縛於心門。舍迷津于覺路。法雲大小而均澤。定水方圓而任器。仆異學之旗鼓。建心王之勝幢。使彼以念制狂即身觀佛。掬多曰。善男子。汝與震旦有緣。今可行矣。畏乃頂辭而去。至迦濕彌羅國。薄暮次河。而無橋樑。畏浮空以濟。一日受請于長者家。俄有羅漢。降曰。我小乘之人。大德是登地菩薩。乃讓席推尊。畏施之以名衣。升空而去。畏復至烏萇國。有白鼠馴繞日獻金錢。講毗盧于突厥之庭。安禪定於可敦之樹。法為金字列在空中。時突厥宮人以手按乳。乳為三道飛注畏口。畏乃合掌端容曰。我前生之母也。又途中遭寇舉刃三斫而肢體無傷。揮劍者唯聞銅聲而已。前登雪山大池。畏不悆。掬多自空而至曰。菩薩身同世間不捨生死。汝久離相寧有病耶。言訖沖天。畏洗然而愈。路出吐蕃。
【現代漢語翻譯】 現代漢語譯本： 他所到的地方都會三次往返。又進入雞足山為迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）剃度。接受觀音（Avalokiteśvara，觀世音菩薩的簡稱）摩頂。曾經在靈鷲山（Grdhrakuta，又譯作鷲峰山，是釋迦牟尼佛說法的著名地點）結夏安居。有猛獸在前面引導，深入山洞。山洞裡明亮如白晝，見到了牟尼（Muni，意為聖人，通常指釋迦牟尼佛）的佛像，左右的侍者栩栩如生。當時中印度大旱，他祈請觀音求雨。不久就看見觀音在日輪中手持軍持（kundika，一種水瓶）向地上注水。當時眾人欣喜感動，覺得前所未有。他又用黃金打造成貝葉（patra，棕櫚樹葉，用於書寫佛經）的形狀，書寫《大般若經》（Mahaprajnaparamita Sutra）。用熔化的黃金建造窣堵波（stupa，即佛塔），大小和佛的身量相等。他的母親因為他遊歷四方很久，以為他已經去世，早晚哭泣以致失去了光明。等到收到他寄來的信問候平安，眼睛立刻恢復了光明。在五天竺（Panca-Indriya，古代印度的五個區域）的境內，自從佛陀涅槃后，外道（Tirthika，佛教以外的宗教或哲學派別）興盛，九十六種宗派各自堅持自己的見解。他都根據他們所執著的觀點，破除他們的執迷，分析他們的疑惑，解開他們心中邪見的束縛，引導他們捨棄迷惑的津渡，走向覺悟的道路。他的法雨無論大小都能均勻地滋潤，他的定水無論方圓都能適應容器。他推倒了異學的旗鼓，建立了心王的勝利旗幟。使他們用唸佛來制止狂妄，即身觀佛。掬多（Kukkuta，人名）說：『善男子，你與震旦（Cinastana，古代印度對中國的稱呼）有緣，現在可以去了。』他於是告別而去。到達迦濕彌羅國（Kasmira，古代印度北部的一個地區）。傍晚時來到河邊，沒有橋樑。他浮在空中渡河。一天，他應邀到一位長者家。忽然有羅漢（Arhat，佛教修行證果的聖人）降臨，說：『我是小乘（Hinayana，佛教的一個派別）之人，大德是登地菩薩（Bodhisattva，指修行達到一定階段的菩薩）。』於是讓出座位，推崇他。他贈送給羅漢名貴的衣服，羅漢升空而去。他又到達烏萇國（Udyana，古代印度北部的一個地區）。有白鼠馴服地圍繞著他，每天獻上金錢。他在突厥（Turk，古代中亞的遊牧民族）的朝廷講說《毗盧遮那經》（Vairocana Sutra），在可敦（Katun，突厥語，意為王后）的樹下安禪入定。經文變成金字排列在空中。當時突厥宮人用手按壓乳房，乳汁變成三道飛入他的口中。他於是合掌端正容貌說：『這是我前生的母親啊。』又在途中遭遇強盜，強盜舉刀砍了他三次，他的肢體卻沒有受傷。揮劍的人只聽到銅的聲音。他向前登上雪山大池。他感到不適。掬多從空中來到，說：『菩薩身同世間，不捨生死，你離開色相很久了，怎麼會有病呢？』說完就衝上天空。他立刻痊癒。路過吐蕃（Tibet，西藏）。
【English Translation】 English version: Every place he went, he would return three times. He also entered Mount Kukkutapada (Chicken Foot Mountain) to have Kasyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) shave his head. He received a blessing on his head from Avalokiteśvara (the Bodhisattva of Compassion). He once observed the rainy season retreat at Gṛdhrakūṭa (Vulture Peak Mountain, a famous place where Shakyamuni Buddha taught). A fierce animal led the way, going deep into a mountain cave. The cave was as bright as day, and he saw the image of Muni (meaning 'sage,' usually referring to Shakyamuni Buddha), with attendants on either side looking lifelike. At that time, there was a severe drought in Central India, and he prayed to Avalokiteśvara for rain. Soon, he saw Avalokiteśvara in the sun's disc, holding a kundika (a water bottle) and pouring water onto the ground. The crowd was delighted and moved, feeling something unprecedented. He also forged gold into the shape of palm leaves (patra, used for writing scriptures) and wrote the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). He melted gold to build a stupa (a Buddhist monument), the same size as the Buddha's body. His mother, thinking he had died because he had been traveling for so long, wept day and night until she lost her sight. When she received his letter inquiring about her well-being, her eyes immediately regained their sight. In the territory of the Five Indies (Panca-Indriya, the five regions of ancient India), after the Buddha's Parinirvana, the Tirthikas (non-Buddhist religious or philosophical schools) flourished, and the ninety-six sects each clung to their own views. He would address their attachments, break through their delusions, analyze their doubts, untie the bonds of their minds from evil views, and guide them to abandon the deluded ferry and embark on the path of enlightenment. His Dharma rain was able to nourish evenly, whether large or small, and his Samadhi water could adapt to any container, whether square or round. He overturned the flags and drums of heterodox teachings and established the victorious banner of the Mind King. He enabled them to use mindfulness of the Buddha to restrain their madness and to contemplate the Buddha in their own bodies. Kukkuta (a name) said, 'Good man, you have an affinity with Cinastana (ancient Indian name for China), now you may go.' So he took his leave and departed. He arrived at the country of Kasmira (an ancient region in northern India). At dusk, he came to a river, but there was no bridge. He floated in the air to cross the river. One day, he was invited to the home of an elder. Suddenly, an Arhat (a Buddhist saint who has attained enlightenment) descended and said, 'I am a follower of the Hinayana (a branch of Buddhism), and you, great virtue, are a Bodhisattva (a being on the path to Buddhahood) who has attained a high level.' So he yielded his seat and honored him. He gave the Arhat precious clothes, and the Arhat ascended into the sky and departed. He then arrived at the country of Udyana (an ancient region in northern India). White mice tamely surrounded him, offering gold coins every day. He lectured on the Vairocana Sutra (the Sutra of the Great Illuminating Buddha) in the court of the Turks (an ancient nomadic people of Central Asia), and he entered Samadhi under the tree of the Katun (Turkish for queen). The scriptures transformed into golden letters arranged in the air. At that time, a Turkish palace woman pressed her breasts, and three streams of milk flew into his mouth. He then joined his palms and said with a solemn expression, 'This is my mother from a previous life.' Again, on the road, he encountered robbers who struck him three times with their swords, but his limbs were unharmed. The sword wielders only heard the sound of metal. He went forward to the great pool of Snow Mountain. He felt unwell. Kukkuta came from the sky and said, 'The body of a Bodhisattva is the same as the world, not abandoning birth and death. You have been separated from form for a long time, how can you be sick?' After speaking, he soared into the sky. He was immediately healed. He passed through Tibet.
與商旅同次。胡人貪貨率眾合圍。畏密運心印而蕃豪請罪。至大唐西境夜有神人曰。此東非弟子界也。文殊師利實護神州。禮足而滅。此亦猶迦毗羅神送連眉也。畏以駝負經至西州涉于河。龍陷駝足沒于泉下。畏亦入泉三日。止住龍宮宣揚法化。開悟甚眾。及牽駝出岸。經無沾濕焉。初畏途過北印度境。而聲譽已達中國。睿宗乃詔若那及將軍史獻。出玉門塞表以候來儀。開元初。玄宗夢與真僧相見。姿狀非常。躬御丹青寫之殿壁。及畏至此與夢合符。帝悅有緣。飾內道場尊為教主。自寧薛王已降皆跪席捧器焉。賓大士于天宮。接梵筵于帝座。禮國師以廣成之道。致人主于如來之乘。巍巍法門於斯為盛。時有術士。握鬼神之契。參變化之功。承詔御前角其神異。畏恬然不動。而術者手足無所施矣。開元四年丙辰。赍梵夾始屆長安。敕于興福寺南院安置。續宣住西明寺。問勞重疊錫貺異常。至五年丁巳。奉詔于菩提院翻譯。畏奏請名僧同參華梵。開題先譯虛空藏求聞持法一卷。沙門悉達譯語。無著筆受綴文。繕寫進內。帝深加賞嘆。有敕畏所將到梵本並令進上。昔有沙門無行西遊天竺。學畢言歸。方及北印不幸而卒。其所獲夾葉悉在京都華嚴寺中。畏與一行禪師。于彼選得數本。並總持妙門。先所未譯。十二年隨駕入洛。
【現代漢語翻譯】 現代漢語譯本： 一次，善無畏（Śubhakarasiṃha，一位密教大師）與商隊同行。一些胡人貪圖財物，聚集起來包圍他們。善無畏運用心印（密教的手印和真言），使他們畏懼而請罪。在唐朝西部的邊境，夜裡有神人出現說：『這裡不是你等弟子應該來的地方。文殊師利菩薩（Mañjuśrī）實在護佑著神州。』說完禮拜后就消失了。這就像迦毗羅神（Kapila）送連眉（Lian Mei，人名）一樣。 善無畏用駱駝馱著經書前往西州，途中涉水過河。龍使駱駝的腳陷入泉下。善無畏也進入泉中三天，住在龍宮宣揚佛法，開悟了很多人。等到牽駱駝出水時，經書沒有被沾濕。 當初，善無畏途經北印度時，他的聲譽已經傳到中國。睿宗皇帝於是詔令若那（Ruona，人名）和將軍史獻（Shi Xian，人名），出玉門關迎接他。開元初年，玄宗皇帝夢見一位真僧，姿態相貌非常不凡。於是親自畫了他的畫像在宮殿的墻壁上。等到善無畏到達后，與夢中的形象完全相符。皇帝非常高興，認為這是有緣分。於是裝飾內道場，尊奉善無畏為教主。從寧薛王（Ning Xue Wang，爵位）以下，都跪在蓆子上，雙手捧著器物供養他。像在天宮中款待大士一樣，像在帝王的座位上擺設梵筵一樣。用廣成子（Guang Cheng Zi，傳說中的仙人）的禮儀來對待國師，引導人主進入如來的境界。偉大的佛法因此而興盛。 當時有術士，掌握著役使鬼神的法術，能夠施行變化。奉皇帝的詔令在御前與善無畏較量神通。善無畏安然不動，而術士卻手足無措。 開元四年丙辰年，善無畏帶著梵文經書到達長安。皇帝下令安置在興福寺南院。後來又讓他住在西明寺。皇帝多次慰問，賞賜的物品非常多。到了開元五年丁巳年，奉皇帝的詔令在菩提院翻譯佛經。善無畏請求名僧一起參與翻譯梵文。開始翻譯《虛空藏求聞持法》（Ākāśagarbha Dhāraṇī）一卷，沙門悉達（Siddha，人名）負責翻譯語言，無著（Asanga，人名）負責筆受潤色文字，繕寫完畢後進獻給皇帝。皇帝非常讚賞。皇帝下令將善無畏帶來的梵文經本全部進獻上來。以前有沙門無行（Wu Xing，人名）西遊天竺，學成后準備回國。走到北印度時不幸去世。他所獲得的經書全部在京都華嚴寺中。善無畏與一行禪師（Yi Xing，人名）在那裡選得幾本，都是總持妙門（Dharani），以前沒有翻譯過的。開元十二年，善無畏隨皇帝駕臨洛陽。
【English Translation】 English version: Once, Śubhakarasiṃha (a master of esoteric Buddhism) was traveling with a merchant caravan. Some Hu people, greedy for goods, gathered and surrounded them. Śubhakarasiṃha used the Mudra (hand gesture) and Mantra (sacred utterance) of the Mind Seal, causing them to fear and beg for forgiveness. In the western border of the Great Tang Dynasty, a divine being appeared at night and said, 'This is not a place for your disciples to be. Mañjuśrī (Bodhisattva of Wisdom) is truly protecting the Divine Land.' After bowing, the divine being disappeared. This is like Kapila (a deity) sending Lian Mei (a person's name). Śubhakarasiṃha was carrying scriptures on a camel to Xizhou, and while crossing a river, a dragon caused the camel's foot to sink into a spring. Śubhakarasiṃha also entered the spring for three days, staying in the dragon palace and propagating the Dharma, enlightening many beings. When the camel was pulled out of the water, the scriptures were not wet. Initially, when Śubhakarasiṃha passed through North India, his reputation had already reached China. Emperor Ruizong then ordered Ruona (a person's name) and General Shi Xian (a person's name) to go beyond the Jade Gate Pass to welcome him. In the early years of the Kaiyuan era, Emperor Xuanzong dreamed of seeing a true monk with extraordinary appearance. He personally painted his portrait on the wall of the palace. When Śubhakarasiṃha arrived, he perfectly matched the image in the dream. The emperor was very pleased, considering it a karmic connection. He decorated the inner Dharma hall and honored Śubhakarasiṃha as the leader of the teachings. From Prince Ning Xue (a title) downwards, all knelt on mats, holding vessels to make offerings to him. He was treated like a great being in the heavenly palace, and a Brahmanical feast was set up at the emperor's seat. He was treated as a national teacher with the rituals of Guang Cheng Zi (a legendary immortal), guiding the ruler to the realm of the Tathagata (Buddha). The magnificent Dharma gate flourished greatly at this time. At that time, there were sorcerers who possessed the art of controlling ghosts and spirits and could perform transformations. They were ordered by the emperor to compete with Śubhakarasiṃha in supernatural powers before the court. Śubhakarasiṃha remained calm and unmoved, while the sorcerers were at a loss as to what to do. In the year Bingchen, the fourth year of the Kaiyuan era, Śubhakarasiṃha arrived in Chang'an with Sanskrit scriptures. The emperor ordered him to be placed in the South Courtyard of Xingfu Temple. Later, he was moved to Ximing Temple. The emperor repeatedly inquired about his well-being and bestowed extraordinary gifts. In the year Ding Si, the fifth year of the Kaiyuan era, he was ordered to translate scriptures at Bodhi Monastery. Śubhakarasiṃha requested that eminent monks participate in the translation of Sanskrit texts. They began by translating one volume of the Ākāśagarbha Dhāraṇī (method for seeking and retaining knowledge). The śrāmaṇa (monk) Siddha (a person's name) was responsible for translating the language, and Asanga (a person's name) was responsible for writing and embellishing the text. After it was written, it was presented to the emperor, who praised it greatly. The emperor ordered all the Sanskrit texts brought by Śubhakarasiṃha to be presented. Previously, the śrāmaṇa Wu Xing (a person's name) had traveled to India to study and was preparing to return home. Unfortunately, he died in North India. All the scriptures he had obtained were in Huayan Temple in Kyoto. Śubhakarasiṃha and the Chan master Yi Xing (a person's name) selected several volumes there, all of which were Dharani (mantras), which had not been translated before. In the twelfth year of the Kaiyuan era, Śubhakarasiṃha accompanied the emperor to Luoyang.
復奉詔于福先寺譯大毗盧遮那經。其經具足梵文有十萬頌。畏所出者撮其要耳。曰大毗盧遮那成佛神變加持經七卷。沙門寶月譯語。一行筆受刪綴辭理。文質相半。妙諧深趣。上符佛意下契根緣。利益要門斯文為最。又出蘇婆呼童子經三卷。蘇悉地揭羅經三卷。二經具足咒毗柰耶也。即秘密禁戒焉。若未曾入曼荼羅者。不合輒讀誦。猶未受具人盜聽戒律也。所出虛空藏菩薩能滿諸愿最勝心陀羅尼求聞持法一卷。即金剛頂梵本經成就一切義圖略譯少分耳。畏性愛恬簡靜慮怡神。時開禪觀獎勸初學。奉儀形者蓮華敷于眼界。稟言說者甘露潤於心田。超然覺明日有人矣。法侶請謁。唯尊奉長老寶思惟三藏而已。此外皆行門人之禮焉。一行禪師者。帝王宗重時賢所歸。定慧之餘陰陽之妙。有所未決亦咨稟而後行。畏嘗于本院鑄銅為塔。手成模範。妙出人天。寺眾以銷治至廣庭除深隘。慮風至火盛災延寶坊。畏笑曰。無苦自當知也。鼓鑄之日。果大雪蔽空。霧塔出罏瑞花飄席。眾皆稱歎焉。又屬暑天亢旱。帝遣中官高力士。疾召畏祈雨。畏曰。今旱數當然也。若苦召龍致雨。必暴適足所損。不可為也。帝強之曰。人苦暑病矣。雖風雷亦足快意。辭不獲已。有司為陳請雨具。幡幢螺鈸備焉。畏笑曰。斯不足以致雨。急撤之。乃盛一
【現代漢語翻譯】 現代漢語譯本： 我又奉旨于福先寺翻譯《大毗盧遮那經》（Mahavairocana Sutra）。這部經的完整梵文字有十萬頌，我所翻譯的只是其中的要點而已。名為《大毗盧遮那成佛神變加持經》七卷，由沙門寶月翻譯語言，一行（I-hsing）負責筆錄、刪改潤飾文辭。此譯本文字和內容並重，巧妙地符合深奧的旨趣，上契合佛陀的本意，下適應眾生的根器，是利益眾生的重要法門。我又翻譯了《蘇婆呼童子經》（Subāhuparipṛcchā Sutra）三卷、《蘇悉地揭羅經》（Susiddhikara Sutra）三卷。這兩部經具足了咒語和毗奈耶（Vinaya），也就是秘密禁戒。如果未曾進入曼荼羅（Mandala，壇城）的人，不應該隨意讀誦，就像沒有受具足戒的人偷聽戒律一樣。我還翻譯了《虛空藏菩薩能滿諸愿最勝心陀羅尼求聞持法》一卷，這是《金剛頂經》（Vajraśekhara Sutra）梵文字中成就一切義圖的簡略翻譯。我恬淡寡欲，靜心思考，怡養精神，時常開啟禪觀，獎掖勉勵初學者。那些遵循儀軌形式的人，如同蓮花在眼界中綻放；那些聽聞教誨的人，如同甘露滋潤心田。超越塵世，覺悟真理的人，大概就是這樣吧！前來請教佛法的人，只尊奉長老寶思惟三藏（Ratnacintana）一人，其餘的人都以弟子的禮節對待。 一行禪師（I-hsing）受到帝王的尊重，是當時賢士所歸附的人。除了禪定和智慧之外，他還精通陰陽之術，遇到難以決斷的事情，也要諮詢他之後才行動。我曾經在本院鑄造銅塔，親手製作模範，精妙絕倫，超越人天。寺里的僧眾認為熔化銅料的場地過於狹窄，擔心風大火勢蔓延，殃及寺院。我笑著說：『不用擔心，我自有辦法。』到了鼓鑄之日，果然大雪遮蔽天空，銅塔從爐中取出時，瑞雪飄落在蓆子上，眾人都稱讚不已。又有一年夏天，天氣酷熱乾旱，皇帝派遣中官高力士（Gao Lishi）緊急召見我祈雨。我說：『今年乾旱是天數使然，如果勉強召龍降雨，必然會帶來暴雨，反而造成損害，不可為之。』皇帝執意要求，說：『百姓飽受酷暑之苦，即使是風雷也能讓人感到快意。』我推辭不掉，有關部門準備了祈雨的器具，幡幢、螺鈸等一應俱全。我笑著說：『這些東西不足以招來雨水，趕快撤掉。』於是盛了一
【English Translation】 English version: I was further ordered to translate the Mahavairocana Sutra at Fuxian Temple. The complete Sanskrit version of this sutra contains one hundred thousand verses. What I have translated is merely the essence of it. It is entitled 'Mahavairocana's Enlightenment, Miraculous Transformation, and Empowerment Sutra,' in seven volumes. The language was translated by the Shramana Baoyue, and I-hsing (I-hsing) was responsible for recording, deleting, and embellishing the text. This translation emphasizes both the text and the content, skillfully conforming to profound interests, aligning with the Buddha's original intention above, and adapting to the faculties of sentient beings below. It is an important Dharma gate for benefiting sentient beings. I also translated the Subāhuparipṛcchā Sutra in three volumes and the Susiddhikara Sutra in three volumes. These two sutras are complete with mantras and Vinaya, which are secret precepts. Those who have not entered the Mandala (Mandala, sacred circle) should not read or recite them casually, just as those who have not received full ordination should not eavesdrop on the precepts. I also translated one volume of 'The Most Supreme Heart Dharani for the Bodhisattva Akashagarbha to Fulfill All Wishes and the Method for Seeking and Maintaining Learning,' which is a brief translation of the illustration of achieving all meanings in the Sanskrit version of the Vajraśekhara Sutra (Vajraśekhara Sutra). I am content with little desire, contemplate quietly, nourish my spirit, often open up Chan contemplation, and encourage beginners. Those who follow the form of rituals are like lotuses blooming in the realm of the eyes; those who hear the teachings are like nectar nourishing the field of the heart. Those who transcend the world and awaken to the truth are probably like this! Those who come to ask about the Dharma only respect the elder Ratnacintana (Ratnacintana), while the rest treat me with the etiquette of a disciple. Chan Master I-hsing (I-hsing) was respected by the emperor and was the one to whom the wise men of the time turned. In addition to meditation and wisdom, he was also proficient in the art of Yin and Yang. When encountering difficult decisions, he would consult him before acting. I once cast a bronze pagoda in this temple, personally making the model, which was exquisite and surpassed humans and gods. The monks in the temple thought that the site for melting copper was too narrow, and they were worried that the wind would spread the fire and affect the temple. I smiled and said, 'Don't worry, I have my own way.' On the day of casting, heavy snow covered the sky, and when the copper pagoda was taken out of the furnace, auspicious snow fell on the seats, and everyone praised it. Another year, in the summer, the weather was hot and dry, and the emperor sent the eunuch Gao Lishi (Gao Lishi) to urgently summon me to pray for rain. I said, 'This year's drought is due to the will of heaven. If we force the dragon to bring rain, it will inevitably bring heavy rain and cause damage, which is not advisable.' The emperor insisted, saying, 'The people are suffering from the heat, and even wind and thunder can make people feel happy.' I could not refuse, and the relevant departments prepared the instruments for praying for rain, including banners, conch shells, and cymbals. I smiled and said, 'These things are not enough to bring rain, quickly remove them.' So I filled a
缽水以小刀攪之。梵言數百。咒之須臾有物如龍。其大如指。赤色矯首瞰水面復潛于缽底。畏且攪且咒。頃之有白氣自缽而興。逕上數尺。稍稍引去。畏謂力士曰。亟去雨至矣。力士馳去。回顧見白氣疾旋自講堂而西。若一匹素翻空而上。既而昏霾大風震電。力士才及天津橋。風雨隨馬而驟。街中大樹多拔焉。力士入奏。而衣盡沾濕矣。帝稽首迎畏。再三致謝。又邙山有巨蛇畏見之嘆曰。欲決潴洛陽城耶以天竺語咒數百聲。不日蛇死。乃安祿山陷洛陽之兆也。一說畏曾寓西明道宣律師房。示為粗相。宣頗嫌鄙之。至中夜宣捫虱投于地。畏連呼律師撲死佛子。宣方知是大菩薩。詰旦攝衣作禮焉。若觀此說。宣滅至開元中僅五十載矣。如畏出沒無常非人之所測也。二十年求還西域。優詔不許。二十三年乙亥十月七日。右脅累足奄然而化。享齡九十九。僧臘八十。法侶淒涼皇心震悼。贈鴻臚卿。遣鴻臚丞李現具威儀。賓律師護喪事。二十八年十月三日。葬于龍門西山廣化寺之庭焉。定慧所熏全身不壞。會葬之日涕泗傾都。山川變色。僧俗弟子寶畏禪師明畏禪師滎陽鄭氏瑯邪王氏痛其安仰如喪考妣焉。乾元之初唐風再振。二禪師刻偈。諸信士營龕。弟子舍于旁。有同孔墓之戀。今觀畏之遺形漸加縮小。黑皮隱隱骨其露焉。累朝
【現代漢語翻譯】 現代漢語譯本： 用小刀攪動缽中的水。智畏（Zhiwei，人名）用梵語唸誦了幾百遍咒語，一會兒，缽中出現了一個像龍一樣的東西，大約手指粗細，紅色的，抬著頭俯視水面，然後又潛入缽底。智畏既害怕又繼續攪動和唸咒。過了一會兒，一股白氣從缽中升起，直上幾尺高，然後慢慢地飄走了。智畏對力士說：『快走，要下雨了！』 力士飛奔而去，回頭看見那股白氣快速旋轉著從講堂向西邊飄去，像一匹白色的綢緞在空中翻騰而上。緊接著，天色昏暗，狂風大作，雷電交加。力士剛到天津橋，風雨就追著馬而來，街道上的大樹很多都被拔起來了。力士進宮稟報，衣服都濕透了。皇帝向智畏叩頭迎接，再三表示感謝。另外，邙山有一條大蛇，智畏看見后嘆息說：『這是要決開洛陽城的水嗎？』 他用天竺語唸誦了幾百聲咒語，沒過幾天，蛇就死了。這是安祿山攻陷洛陽的預兆。還有一種說法是，智畏曾經住在西明寺道宣律師的房間里，表現得很粗俗。道宣（Daoxuan，人名）很嫌棄他。到了半夜，道宣摸虱子，把虱子扔在地上，智畏連聲喊道：『律師撲死了佛子！』 道宣這才知道他是大菩薩，第二天早上整理好衣服向他行禮。如果看這種說法，道宣圓寂到開元年間才五十年左右。像智畏這樣出沒無常，不是凡人所能測度的。唐玄宗開元二十年，智畏請求返回西域，皇帝下詔不許。開元二十三年乙亥年十月初七，他右側臥著，雙腿交疊，安然圓寂，享年九十九歲，僧臘八十年。僧侶們非常悲傷，皇帝也感到震驚和哀悼，追贈他為鴻臚卿，派遣鴻臚丞李現準備儀仗，賓律師負責喪事。開元二十八年十月初三，安葬在龍門西山廣化寺的庭院裡。由於禪定和智慧的薰陶，他的全身沒有腐壞。出殯那天，全城的人都哭泣，山川都變了顏色。僧俗弟子寶畏禪師（Baowei Chanshi，人名）、明畏禪師（Mingwei Chanshi，人名）、滎陽鄭氏（Yingyang Zhengshi，家族名）、瑯邪王氏（Langya Wangshi，家族名）都悲痛地仰慕他，就像失去了父母一樣。乾元初年，唐朝的國運再次振興，兩位禪師刻了偈語，各位信士建造了龕，弟子們住在旁邊，就像眷戀孔子的墓地一樣。現在看智畏的遺體漸漸縮小，黑色的面板隱約可見，骨頭也露了出來，歷朝歷代...
【English Translation】 English version: He stirred the water in the alms bowl with a small knife. Zhiwei (智畏, personal name) chanted hundreds of mantras in Sanskrit. After a short while, something like a dragon appeared in the bowl, about the size of a finger, red in color, raising its head to look down at the surface of the water, and then diving back to the bottom of the bowl. Zhiwei was both afraid and continued to stir and chant. After a while, a white vapor rose from the bowl, rising several feet, and then slowly drifting away. Zhiwei said to the strongman: 'Go quickly, it's going to rain!' The strongman ran away, and looking back, he saw the white vapor spinning rapidly from the lecture hall to the west, like a white silk fluttering into the sky. Immediately afterwards, the sky was dark, the wind was strong, and there was thunder and lightning. The strongman had just reached the Tianjin Bridge when the wind and rain chased after the horse, and many of the trees in the street were uprooted. The strongman entered the palace to report, and his clothes were soaked. The emperor kowtowed to welcome Zhiwei and thanked him again and again. In addition, there was a large snake in Mount Mang (邙山), and Zhiwei sighed when he saw it, saying: 'Is this going to breach the city of Luoyang (洛陽城) with water?' He chanted hundreds of mantras in Sanskrit, and in a few days, the snake died. This was a sign of An Lushan's (安祿山, personal name) capture of Luoyang. Another account says that Zhiwei once lived in the room of Lawyer Daoxuan (道宣, personal name) of Ximing Temple (西明寺), behaving in a vulgar manner. Daoxuan despised him. At midnight, Daoxuan felt for lice and threw them on the ground. Zhiwei repeatedly shouted: 'Lawyer has killed a Buddha-child!' Only then did Daoxuan realize that he was a great Bodhisattva, and the next morning he tidied his clothes and bowed to him. If we look at this account, it was only about fifty years from Daoxuan's death to the Kaiyuan (開元) era. Zhiwei's appearances and disappearances were unpredictable, not something that ordinary people could fathom. In the twentieth year of Kaiyuan, Zhiwei requested to return to the Western Regions, but the emperor issued an edict refusing him. On the seventh day of the tenth month of the twenty-third year of Kaiyuan, the year of Yihai (乙亥), he lay on his right side, with his legs crossed, and passed away peacefully, at the age of ninety-nine, with eighty years as a monk. The monks were very sad, and the emperor was shocked and grieved, posthumously awarding him the title of Minister of the Court of State Ceremonies (鴻臚卿), and sending the Vice Minister of the Court of State Ceremonies, Li Xian (李現, personal name), to prepare the ceremonial guard, and Lawyer Bin (賓律師) to take charge of the funeral. On the third day of the tenth month of the twenty-eighth year of Kaiyuan, he was buried in the courtyard of Guanghua Temple (廣化寺) on the western mountain of Longmen (龍門). Due to the influence of meditation and wisdom, his whole body did not decay. On the day of the funeral, the whole city wept, and the mountains and rivers changed color. The monastic and lay disciples, Chan Master Baowei (寶畏禪師, personal name), Chan Master Mingwei (明畏禪師, personal name), the Zheng family of Yingyang (滎陽鄭氏, family name), and the Wang family of Langya (瑯邪王氏, family name), all mourned and admired him as if they had lost their parents. In the early years of the Qianyuan (乾元) era, the fortunes of the Tang Dynasty were revived, and the two Chan Masters carved verses, and the believers built shrines, and the disciples lived nearby, as if they were attached to the tomb of Confucius. Now, looking at Zhiwei's remains, they are gradually shrinking, and the black skin is faintly visible, and the bones are exposed, through successive dynasties...
旱澇皆就祈請。徴驗隨生且多檀施。錦繡巾帊覆之如偃息耳。每一出龕置於低榻香汁浴之。洛中豪右爭施彈帊凈巾澡豆以資浴事。上禳禱多遣使臣往加供施。必稱心願焉。
唐洛京智慧傳
釋智慧者。梵名般剌若也。姓憍答摩氏。北天竺迦畢試國人。穎悟天資。七歲發心。違侍二親歸依三寶。時從大德調伏軍教誦四阿含滿十萬頌。阿毗達磨三萬頌。及年應法隨師往別國納具足戒。誦薩婆多近四萬頌。俱舍二萬八千頌。又誦大婆沙兼通其義。七年于彼專習小乘。后詣中天竺那爛陀寺。稟學大乘唯識瑜伽中邊等論金剛般若經因明聲明醫明王律論等。並依承智護進友智友三大論師。復游雙林經八塔。往來瞻禮十有八年。聞南北竺頗尚持明。遂往咨稟。彼有灌頂師名達摩耶舍。見慧勤重可教。授瑜伽法入曼荼羅三密護身五部印契經。於一年誦徹三千五百餘頌。常聞支那大國文殊在中。錫指東方誓傳佛教。乃泛海東邁。垂至廣州風飄卻返抵執師子國之東。又集資糧重修巨舶。遍歷南海諸國。二十二年。再近番禺。風濤遽作舶破人沒。唯慧存焉。夜至五更其風方止。所赍經論莫知所之。及登海壖其夾策已在岸矣。于白抄內大竹筒中得之。宛為鬼物扶持而到。乃嘆曰。此大乘理趣等經。想支那人根熟矣。遂東北行半月達
【現代漢語翻譯】 現代漢語譯本： 無論是旱災還是水澇，人們都向它祈禱。靈驗的事蹟不斷發生，因此人們也多行佈施。用錦繡的巾帕覆蓋它，就像人安臥休息一樣。每次擡出佛龕，都放在低矮的床榻上，用香湯沐浴。洛陽的豪門權貴爭相施捨彈墨的巾帕、潔凈的浴巾、澡豆等物來供奉沐浴之事。朝廷也多次派遣使臣前去增加供奉，必定能如願以償。
唐洛京智慧傳
釋智慧，梵文名字是般剌若（Prajna，智慧）。姓憍答摩（Kautama），是北天竺迦畢試國（Kapisa，古代中亞地區的一個國家）人。他天資聰穎，七歲時就發心，離開父母，皈依三寶。當時他跟隨大德調伏軍（name of a monk）學習背誦四阿含經（Agama，早期佛教經典的總稱），滿了十萬頌。阿毗達磨（Abhidharma，佛教哲學）三萬頌。到了應該受戒的年齡，就跟隨老師前往其他國家受具足戒。背誦薩婆多論（Sarvastivada，說一切有部，佛教部派之一）近四萬頌，俱舍論（Abhidharmakosa，佛教論書）二萬八千頌。又背誦大婆沙論（Mahavibhasa，佛教論書），並且通曉其中的含義。他在那裡專心學習小乘佛法七年。後來前往中天竺那爛陀寺（Nalanda，古代印度佛教寺院和學術中心），學習大乘唯識瑜伽（Yogacara，佛教宗派）的中邊分別論（Madhyantavibhaga-karika，佛教論書）等論著、金剛般若經（Vajracchedika Prajnaparamita Sutra，金剛經）、因明（Hetuvidya，古印度邏輯學）、聲明（Shabda-vidya，古印度語言學）、醫明（Chikitsa-vidya，古印度醫學）、王律論等。並且依止承智（name of a monk）、進友（name of a monk）、智友（name of a monk）三大論師。又遊歷雙林（name of a place）經八塔（name of a place），往來瞻仰禮拜十八年。聽說南北天竺非常崇尚持明（mantra recitation），於是前去請教。那裡有一位灌頂師名叫達摩耶舍（Dharmayasas），見智慧勤奮好學，可以教導，就傳授瑜伽法，讓他進入曼荼羅（mandala，壇場），傳授三密護身五部印契經（name of a sutra）。用一年的時間背誦了三千五百多頌。他常常聽說支那（China，中國）大國的文殊菩薩（Manjusri，佛教菩薩）在那裡，指向東方發誓要傳播佛教。於是乘船向東航行。快到廣州的時候，被風吹回，抵達執師子國（Sri Lanka，斯里蘭卡）的東邊。又積攢資糧，重新修理大船，遊歷南海各國，二十二年。再次靠近番禺（Panyu，廣州古稱），突然遇到風浪，船破人亡，只有智慧倖存。到了半夜五更，風才停息。所攜帶的經論不知去向。等到登上岸邊，發現夾在書中的經書已經在岸上了。從白抄本內的大竹筒中找到的。好像是被鬼神扶持而到的。於是感嘆道：『這些大乘理趣等經，想必是支那人根基成熟了。』於是向東北方向走了半個月到達。
【English Translation】 English version: People prayed to it for both droughts and floods. Miraculous events occurred frequently, and as a result, people made many offerings. It was covered with brocade scarves and cloths, as if it were resting. Each time it was taken out of the shrine, it was placed on a low bed and bathed with fragrant water. The powerful and wealthy families of Luoyang competed to donate embroidered scarves, clean towels, and bath beans to assist in the bathing ritual. The imperial court also frequently sent envoys to increase the offerings, and their wishes were always fulfilled.
Biography of Zhihui of Luojing in the Tang Dynasty
The monk Zhihui, whose Sanskrit name was Prajna (wisdom), belonged to the Kautama clan. He was a native of Kapisa (an ancient country in Central Asia) in North India. He was naturally intelligent and, at the age of seven, resolved to leave his parents and take refuge in the Three Jewels. At that time, he followed the venerable monk Tiaofujun (name of a monk) and learned to recite the Four Agamas (Agama, a general term for early Buddhist scriptures), completing one hundred thousand verses. He also learned thirty thousand verses of the Abhidharma (Buddhist philosophy). When he reached the age to receive ordination, he followed his teacher to another country to receive the full monastic precepts. He recited nearly forty thousand verses of the Sarvastivada (Sarvastivada, a Buddhist school) and twenty-eight thousand verses of the Abhidharmakosa (a Buddhist treatise). He also recited the Mahavibhasa (a Buddhist treatise) and understood its meaning. He devoted himself to studying Hinayana Buddhism there for seven years. Later, he went to Nalanda Monastery (Nalanda, an ancient Indian Buddhist monastery and academic center) in Central India to study the Madhyantavibhaga-karika (a Buddhist treatise) and other treatises of Mahayana Yogacara (Yogacara, a Buddhist school), the Vajracchedika Prajnaparamita Sutra (Diamond Sutra), Hetuvidya (ancient Indian logic), Shabda-vidya (ancient Indian linguistics), Chikitsa-vidya (ancient Indian medicine), and royal law treatises. He also relied on the three great masters Chengzhi (name of a monk), Jinyou (name of a monk), and Zhiyou (name of a monk). He also traveled to Shuanglin (name of a place) and the Eight Pagodas (name of a place), visiting and paying homage for eighteen years. Hearing that both North and South India highly valued mantra recitation, he went to inquire. There was an initiation master named Dharmayasas there, who saw that Zhihui was diligent and eager to learn, so he taught him the Yoga method, allowing him to enter the mandala (mandala, sacred space) and transmitting the Fivefold Secret Body Protection Mudra Sutra (name of a sutra). He spent a year reciting more than three thousand five hundred verses. He often heard that Manjusri Bodhisattva (Manjusri, a Buddhist bodhisattva) was in the great country of China, pointing to the east and vowing to spread Buddhism. So he sailed east. When he was about to reach Guangzhou, he was blown back by the wind and arrived east of Sri Lanka. He then gathered resources, repaired a large ship, and traveled to various countries in the South Sea for twenty-two years. When he approached Panyu (Panyu, the ancient name of Guangzhou) again, he suddenly encountered a storm, and the ship was wrecked, and the people died, but only Zhihui survived. The wind stopped at midnight. The scriptures he carried were nowhere to be found. When he landed on the shore, he found that the scriptures clipped in the books were already on the shore. They were found in a large bamboo tube inside the white copy. It was as if they had been supported by ghosts and gods. So he sighed, 'These Mahayana scriptures, such as the Meaning of the Great Vehicle, must be because the roots of the people of China are ripe.' Then he traveled northeast for half a month and arrived.
廣州。即德宗建中初也。屬帝違難奉天。貞元二年始屆京輦。見鄉親神策軍正將羅好心。即慧舅氏之子也。悲喜相慰。將至家中延留供養。八年上表。舉慧翻傳。有敕令京城諸寺大德名業殊眾者同譯。得罽賓三藏般若開釋梵本。翰林待詔光宅寺沙門利言度語。西明寺沙門圓照筆受。資聖寺道液。西明寺良秀。莊嚴寺應真。醴泉寺超悟。道岸辯空。並充證義。六月八日欲創經題。敕右街功德使王希遷與右神策軍大將軍王孟涉驃騎大將軍馬有鄰等。送梵經出內。緇伍威儀樂部相間。士女觀望車騎交駢。迎入西明寺翻譯。即日賜錢一千貫茶三十丳香一大合。充其供施。開名題曰大乘理趣六波羅蜜多經成十卷。又華嚴長者問佛那羅延力經般若心經。各一卷。皆貞元八年所譯也。是歲十月繕寫畢。二十八日設彩車大備威儀。引入光順門進。帝覽忻然慰勞勤至。敕于神策軍賜齋食。䞋慧絹五百匹冬服一副。餘人賜各有差。慧表謝。答詔褒美。同日請譯經。奉天定難。功臣開府儀同三司檢校太子詹事羅好心上表云。臣表弟沙門般剌若先進大乘理趣六波羅蜜梵本經。伏奉今年四月十九日敕。令王希遷精選有道行僧于西明寺翻譯。今經帙已終。同詣光順門進上。答詔云。卿之表弟早悟大乘。遠自西方求游上國。宣六根之奧義。演雙樹之微
【現代漢語翻譯】 廣州（Guangzhou）。即德宗建中（Jianzhong）初年。適逢皇帝在奉天（Fengtian）遭遇危難。貞元（Zhenyuan）二年才到達京城。見到了同鄉神策軍（Shence Army）正將羅好心（Luo Haoxin），也就是慧（Hui）的舅舅的兒子。他們悲喜交加，羅好心將慧接到家中，款待供養。貞元八年，慧上表，舉薦自己翻譯佛經。皇帝下令京城各寺廟中德高望重、學業精湛的僧人共同翻譯。於是，得到了罽賓（Kashmir）的三藏般若（Prajna）開釋梵文原本，翰林待詔（Hanlin Academician）光宅寺（Guangzhai Temple）的沙門（Shramana）利言（Liyan）負責口譯，西明寺（Ximing Temple）的沙門圓照（Yuanzhao）負責筆錄。資聖寺（Zisheng Temple）的道液（Daoye）、西明寺的良秀（Liangxiu）、莊嚴寺（Zhuangyan Temple）的應真（Yingzhen）、醴泉寺（Liquan Temple）的超悟（Chao Wu）、道岸（Dao'an）、辯空（Biankong）都參與了證義。六月八日，準備擬定經題，皇帝敕令右街功德使（Right Street Merit Envoy）王希遷（Wang Xiqian）與右神策軍大將軍（Right Shence Army General）王孟涉（Wang Mengshe）、驃騎大將軍（General of the Flying Cavalry）馬有鄰（Ma Youlin）等人，護送梵經出入。僧侶隊伍莊嚴肅穆，樂部穿插其間。士女觀望，車馬交錯。迎入西明寺進行翻譯。當日，皇帝賜錢一千貫，茶三十串，香一大合，作為供養。經題定名為《大乘理趣六波羅蜜多經》（Mahayana Paramita Sutra of the Principle of Meaning）成十卷。又有《華嚴長者問佛那羅延力經》（The Narayana Power Sutra Questioned by the Elder of Avatamsaka）和《般若心經》（Heart Sutra），各一卷，都是貞元八年所翻譯的。這年十月，繕寫完畢。二十八日，設定彩車，準備盛大的儀仗，從光順門（Guangshun Gate）進獻。皇帝閱覽后非常高興，慰勞勉勵。敕令在神策軍賜齋飯，賞賜慧絹五百匹，冬衣一套，其餘人也各有賞賜。慧上表謝恩，皇帝下詔褒獎。同日，呈請翻譯佛經的奉天定難功臣（Meritorious Official Who Stabilized the Difficulty in Fengtian）、開府儀同三司（Honorary Title）檢校太子詹事（Inspector of the Crown Prince's Affairs）羅好心上表說：『臣的表弟沙門般剌若（Prajna）進獻了《大乘理趣六波羅蜜多》梵文原本。奉今年四月十九日的敕令，讓王希遷精選有道行的僧人在西明寺翻譯。現在經書已經完成，一同到光順門進獻。』皇帝下詔說：『你的表弟很早就領悟了大乘佛法，從遙遠的西方來到上國，宣揚六根的奧義，闡述雙樹的微妙之處。』 現代漢語譯本
【English Translation】 Guangzhou. This was at the beginning of the Jianzhong era of Emperor Dezong. It happened that the Emperor encountered difficulties in Fengtian. It was not until the second year of Zhenyuan that he arrived in the capital. There, he met Luo Haoxin, a fellow townsman and a commanding officer of the Shence Army, who was also the son of Hui's uncle. Overjoyed and saddened, they comforted each other. Luo Haoxin took Hui to his home and provided him with hospitality and support. In the eighth year of Zhenyuan, Hui submitted a memorial, recommending himself to translate Buddhist scriptures. The Emperor ordered eminent monks from various temples in the capital, known for their virtue and exceptional scholarship, to translate together. Thus, they obtained the Sanskrit original of the Mahayana Paramita Sutra of the Principle of Meaning elucidated by Prajna (wisdom) of Kashmir (a region), with the Shramana (Buddhist monk) Liyan (Sharp Words) of Guangzhai Temple (Temple of Broad Dwelling), a Hanlin Academician (scholar of the Hanlin Academy), responsible for oral translation, and the Shramana Yuanzhao (Perfect Illumination) of Ximing Temple (Temple of Western Brightness) responsible for writing. Daoye (Path Liquid) of Zisheng Temple (Temple of Supporting Saints), Liangxiu (Good Excellence) of Ximing Temple, Yingzhen (Responding to Truth) of Zhuangyan Temple (Temple of Solemnity), Chao Wu (Transcending Enlightenment) of Liquan Temple (Temple of Sweet Spring), Dao'an (Path Shore), and Biankong (Discriminating Emptiness) all participated in the verification of meaning. On the eighth day of the sixth month, as they were about to create the title of the scripture, the Emperor ordered Wang Xiqian (King of Desired Migration), the Right Street Merit Envoy, along with Wang Mengshe (King of Dream Involving), the Great General of the Right Shence Army, and Ma Youlin (Horse Possessing Neighbor), the General of the Flying Cavalry, to escort the Sanskrit scriptures in and out. The procession of monks was solemn and dignified, interspersed with musical ensembles. Men and women watched, and carriages and horses intertwined. They were welcomed into Ximing Temple for translation. On that day, the Emperor bestowed one thousand strings of cash, thirty bundles of tea, and a large container of incense as offerings. The title of the scripture was named Mahayana Paramita Sutra of the Principle of Meaning, comprising ten volumes. There were also The Narayana Power Sutra Questioned by the Elder of Avatamsaka and the Heart Sutra, each in one volume, all translated in the eighth year of Zhenyuan. In the tenth month of that year, the copying was completed. On the twenty-eighth day, a decorated cart was prepared with grand ceremonial arrangements, and it was presented through Guangshun Gate (Gate of Bright Obedience). The Emperor was delighted upon viewing it and offered words of comfort and encouragement. He ordered a vegetarian feast to be provided at the Shence Army, and bestowed upon Hui five hundred bolts of silk and a set of winter clothing, with varying rewards for the others. Hui submitted a memorial to express his gratitude, and the Emperor issued an edict praising him. On the same day, Luo Haoxin (Luo Good Heart), a meritorious official who stabilized the difficulty in Fengtian, an Honorary Title Inspector of the Crown Prince's Affairs, who had requested the translation of the scriptures, submitted a memorial saying: 'My cousin, the Shramana Prajna, has presented the Sanskrit original of the Mahayana Paramita Sutra of the Principle of Meaning. According to the edict of the nineteenth day of the fourth month of this year, Wang Xiqian was ordered to carefully select virtuous monks to translate it at Ximing Temple. Now that the scripture is complete, we are presenting it together at Guangshun Gate.' The Emperor issued an edict saying: 'Your cousin awakened to the Mahayana teachings early on, and traveled from the distant West to the Upper Kingdom, proclaiming the profound meaning of the six senses and elucidating the subtle points of the twin trees.' English version
言。念以精誠所宜欽重。是令翻譯俾用流行。卿夙慕忠勤職司禁衛。省覽表疏具見乃懷所謝知。好心以朱泚圍逼之際頗有戰功預其中兵。為帝寵重。慧得好心啟導。譯務有光。帝制經序焉。慧后終於洛陽。葬龍門之西岡。塔今存矣。
唐玉華寺玄覺傳
釋玄覺。高昌國人也。西土種姓未得聞焉。學慕大乘從玄奘三藏研核經論。亦于玉華宮參預翻譯。及大般若經向就。同請翻寶積經。奘辭惙然。覺因夢。一浮圖莊嚴高大忽然摧倒。遂驚起告奘。奘曰。非汝身事。此吾滅之徴耳。覺暗悲安仿。勸諸法侶競求醫藥。覺后莫測終焉。
唐益州多寶寺道因傳(嵩公寶暹)
釋道因。姓侯氏。濮陽人也。稟祜居醇含章縱哲。覃訏之歲粹采多奇。髫齔之辰殊姿特茂。孝愛之節慈順之風。率志於斯因心以極。年甫七歲丁于內艱。嗌粒絕漿殆乎滅性。成人之德見稱州里。免喪之後思酬罔極。出家之志人莫我移便詣靈巖寺求師誦習。曾不浹旬通涅槃經二帙。舉眾驚駭謂為神童。落髮已來。砥礪其行揣摩義章。即講涅槃。宿齒名流咸所歎服。及升上品旋學律儀。又于彭城嵩法師所傳攝大乘。嵩公懿德玄猷蘭薰月映。門徒學侶魚貫鳧趨。講室談筵為之囂隘。遂依科戒而為節文。年少沙門且令習律。曉四分者方許入聽。
【現代漢語翻譯】 現代漢語譯本：說。考慮到精誠之心應該欽佩和重視，因此下令翻譯佛經以便流傳。你一向忠誠勤勉，職司禁衛，審閱奏章，完全可以看出你的情懷。我知道你一片好心，在朱泚圍攻之際頗有戰功，參與了其中的軍事行動，因此受到皇帝的寵愛和器重。慧（姓名，含義未知）得到好心的啟導，翻譯事業因此增光。皇帝親自撰寫了經序。慧後來在洛陽去世，安葬在龍門西邊的山岡上，塔至今還在。
唐玉華寺玄覺傳
釋玄覺（姓名，含義未知），高昌國（地名）人。西土（指印度）的種姓，沒有聽說過。學習仰慕大乘佛法，跟隨玄奘三藏（人名，佛教翻譯家）研習經論，也在玉華宮（地名）參與翻譯。等到《大般若經》（佛教經典）快要完成時，一同請求翻譯《寶積經》（佛教經典）。玄奘（人名）推辭，氣息奄奄。玄覺（人名）因此做夢，夢見一座浮圖（佛塔）莊嚴高大，忽然摧倒。於是驚醒，告訴玄奘（人名）。玄奘（人名）說：『這不是你的事情，這是我將要去世的徵兆啊。』玄覺（人名）暗自悲傷，安慰傚法（玄奘），勸說各位法侶競相尋求醫藥。玄覺（人名）後來不知所終。
唐益州多寶寺道因傳(嵩公寶暹)
釋道因（姓名，含義未知），姓侯，濮陽（地名）人。秉承上天的庇佑，居住在淳厚的地方，蘊含著美好的品德和縱橫的才智。在廣泛學習的年紀，品行純粹，才華出衆。在年幼的時候，姿態殊異，特別優秀。孝順友愛，慈祥和順，一心一意地遵循這些道德準則。七歲時，遭遇母親去世的喪事，不吃不喝，幾乎喪命。成人之德被州里稱讚。守喪期滿后，想要報答父母的恩情，出家的志向沒有人能夠改變他，於是前往靈巖寺（地名）拜師誦習。不到十天，就通曉了《涅槃經》（佛教經典）的兩帙（量詞，用於書籍），眾人驚駭，稱他為神童。落髮以來，磨礪自己的品行，揣摩經義。隨即開講《涅槃經》（佛教經典），年長的名流都歎服。等到升入上品，又學習律儀。又在彭城（地名）嵩法師（人名）那裡學習《攝大乘論》（佛教經典）。嵩公（人名）的懿德玄猷，像蘭花的香氣和月亮的光輝一樣美好，門徒學侶像魚和鴨子一樣爭先恐後地前往。講室和談論的場所因此變得喧鬧擁擠。於是依據科戒來制定規章制度，年少的沙門先讓他們學習戒律，通曉《四分律》（佛教戒律）的人才允許進入聽講。
【English Translation】 English version: It is said. Considering that sincerity should be admired and valued, an order was given to translate the Buddhist scriptures so that they could be circulated. You have always been loyal and diligent, serving as a guard, and reviewing memorials, which fully demonstrates your sentiments. I know your good intentions, and you have made considerable military achievements during the siege of Zhu Ci, participating in the military operations, and therefore you are favored and valued by the emperor. Hui (name, meaning unknown) was guided by Haoxin, and the translation work was thus enhanced. The emperor personally wrote the preface to the scriptures. Hui later died in Luoyang and was buried on the western hill of Longmen. The pagoda still exists today.
Biography of Xuanjue of Yuhua Temple in the Tang Dynasty
釋Xuanjue (name, meaning unknown) was a native of Gaochang (place name). His caste in the Western Land (referring to India) had not been heard of. He studied and admired Mahayana Buddhism, and followed the Tripitaka Master Xuanzang (person's name, Buddhist translator) to study the scriptures and treatises. He also participated in translation at Yuhua Palace (place name). When the Great Perfection of Wisdom Sutra (Buddhist scripture) was about to be completed, they jointly requested the translation of the Ratnakuta Sutra (Buddhist scripture). Xuanzang (person's name) declined, his breath faint. Xuanjue (person's name) then had a dream in which a stupa (pagoda), solemn and tall, suddenly collapsed. He woke up in surprise and told Xuanzang (person's name). Xuanzang (person's name) said, 'This is not your affair, but a sign of my impending death.' Xuanjue (person's name) was secretly saddened, comforted and emulated (Xuanzang), and urged the fellow Dharma companions to seek medicine. Xuanjue (person's name) later disappeared without a trace.
Biography of Daoyin of Duobao Temple in Yizhou in the Tang Dynasty (Venerable Song, Bao Qian)
釋Daoyin (name, meaning unknown), whose surname was Hou, was a native of Puyang (place name). He inherited the blessings of heaven, lived in a simple and honest place, and possessed fine virtues and outstanding talents. In his years of extensive learning, his character was pure and his talents were extraordinary. In his childhood, his appearance was unique and outstanding. He was filial and loving, kind and gentle, and wholeheartedly followed these moral principles. At the age of seven, he encountered the death of his mother, and he stopped eating and drinking, almost losing his life. His adult virtues were praised by the state. After the mourning period, he wanted to repay his parents' kindness, and no one could change his ambition to become a monk. So he went to Lingyan Temple (place name) to study with a teacher. In less than ten days, he mastered two volumes of the Nirvana Sutra (Buddhist scripture), and everyone was amazed and called him a child prodigy. Since shaving his head, he has honed his conduct and studied the meaning of the scriptures. He then began to lecture on the Nirvana Sutra (Buddhist scripture), and the elder celebrities were all impressed. When he was promoted to the upper ranks, he also studied the precepts. He also studied the Mahayana-samgraha (Buddhist scripture) with Master Song (person's name) of Pengcheng (place name). Venerable Song's (person's name) excellent virtues and profound wisdom were as beautiful as the fragrance of orchids and the light of the moon. His disciples and companions rushed to him like fish and ducks. The lecture hall and discussion place became noisy and crowded. Therefore, he formulated rules and regulations based on the precepts, and first let the young monks study the precepts, and only those who understood the Four-Part Vinaya (Buddhist precepts) were allowed to enter the lecture.
因夏臘雖幼業行攸高獨于眾中迥見推揖。每敷攝論即令覆講。后隱泰岳凡經四秋。將詣洛中。屬昏李陵夷法綱嚴峻。僧無徒侶弗許遊方。於是杖錫出山孑焉超邁。恐羅刑憲靜念觀音。少選之間有僧歘至。皓然白首請與偕行。迨至銅街暨于金地。俯仰之際莫知所在。咸謂善逝之力有感斯見。未幾因避難三蜀居於多寶寺。好事者素聞道譽。乃命開筵攝論維摩。聽者千數。時有寶暹法師。東海人也。殖藝該洽尤善大乘。昔在隋朝英塵久播。學徒來請接武磨肩。暹公傲爾其間。仰之彌峻每至因之論席肅然改容。沉吟久之方用酬遣。因抗音馳辯雷驚波注。盡妙窮微藏牙折角。益州總管鄧國公竇琎行臺左僕射替國公竇軌長史申國公高士廉范陽公盧承慶。及前後首僚西南嶽牧。並國華朝秀重望崇班。共籍芳聲俱申虔仰。乃于彭門山寺習道安居。此寺往經廢毀院宇凋弊。因慨然構懷專事營緝。未移再稔蔚成凈場。又以九部微言三界式仰。緬惟法盡將翳龍宮。遂于寺之北巖刻書經典。窮多羅之秘[袌-包+矢]。盡毗尼之正文。縱堯世之洪水襄陵。任趙簡之北山燎狩。必無他慮。與劫齊休。既而清猷遠暢峻業遐昭遂簡宸衷乃紆天綍。追赴京邑止大慈恩寺。與玄奘法師翻譯。校定梵本兼充證義。奘師偏獎賞之。每有難文同加參酌新翻弗墜因
【現代漢語翻譯】 現代漢語譯本： 因夏臘（戒臘，指出家受戒后的年資）雖幼，但所修行的功業卻很高，在眾人之中顯得非常突出，備受推崇。每次講授《攝大乘論》，都讓他復講。後來隱居在泰山，一共四年。將要前往洛陽時，正趕上昏庸的李陵（應為李淵之誤，指唐高祖李淵）統治時期，法紀嚴峻，僧人沒有同伴就不允許四處遊方。於是他拄著錫杖走出山，獨自前行。擔心觸犯刑法，便靜心念誦觀音菩薩的名號。沒過多久，忽然出現一位僧人，滿頭白髮，請求與他同行。到達銅街和金地（指洛陽）時，轉眼之間就不知去向。人們都說這是善逝（佛陀的尊稱）的力量所感應而顯現。不久，因為躲避戰亂，他來到四川，住在多寶寺。當地的好事者早就聽說他的名聲，於是設宴請他講解《攝大乘論》和《維摩詰經》，聽眾有數千人。當時有一位寶暹法師，是東海人，學識淵博，尤其擅長研究大乘佛法。早年在隋朝時，他的名聲就已遠揚。學徒們前來請教，絡繹不絕。寶暹法師在眾人之中顯得非常傲慢，但對窺基法師卻非常敬重。每當討論佛法時，寶暹法師都會肅然起敬，沉思良久才回答問題。窺基法師則聲音洪亮，辯才無礙，如同雷霆萬鈞，波濤洶涌，能夠深入剖析佛法的精妙之處，窮盡其微細之處，使對方難以辯駁。益州總管鄧國公竇琎、行臺左僕射替國公竇軌、長史申國公高士廉、范陽公盧承慶，以及前後的主要官員和西南地區的官員，還有國家的棟樑和朝廷的顯貴，都聽說了窺基法師的名聲，對他非常敬仰。於是他在彭門山寺學習佛法，安居修行。這座寺廟曾經被毀壞，院落破敗不堪。窺基法師對此感到惋惜，於是專心致力於修復寺廟。沒過多久，寺廟就煥然一新，成為一個清凈的道場。他又考慮到九部經典（指佛經）的微妙之處是三界眾生所仰賴的，擔心佛法會消失在龍宮之中，於是就在寺廟北面的巖石上刻寫經典，窮盡梵文（多羅）的奧秘，完整地保留戒律（毗尼）的正確內容。即使遇到堯舜時代的洪水氾濫，或者趙簡子在北山狩獵時發生火災，也無需擔心，這些經典可以與天地同壽。後來，窺基法師的清名遠揚，高尚的德行廣為人知，最終得到了皇帝的賞識，於是下詔書將他召到京城，住在慈恩寺，與玄奘法師一起翻譯佛經，校對梵文原本，並擔任證義（證明經義）的工作。玄奘法師非常讚賞他，每當遇到難以翻譯的經文，都會與他共同商討，使新翻譯的經文不會出現錯誤。
【English Translation】 English version: Although Yin Xia La (referring to the years after ordination, indicating seniority) was young, his practice and achievements were exceptionally high, standing out among the crowd and highly respected. Every time the Śeṣa Mahāyāna (Compendium of the Great Vehicle) was lectured, he was asked to review it. Later, he lived in seclusion on Mount Tai for four years. When he was about to go to Luoyang, it coincided with the reign of the muddleheaded Li Ling (should be Li Yuan, referring to Emperor Gaozu of Tang), when the laws and regulations were strict, and monks were not allowed to travel around without companions. Therefore, he walked out of the mountain with his staff alone. Fearing that he would violate the law, he quietly recited the name of Avalokiteśvara (Guanyin). Before long, a monk suddenly appeared, with white hair, asking to travel with him. When they arrived at Tong Street and Jin Di (referring to Luoyang), he disappeared in the blink of an eye. People said that this was a manifestation due to the power of the Sugata (Buddha). Soon after, to avoid the war, he came to Sichuan and lived in Duobao Temple. Local benefactors had long heard of his reputation, so they held a banquet and invited him to lecture on the Śeṣa Mahāyāna and the Vimalakīrti-nirdesa Sūtra, with thousands of listeners. At that time, there was a Dharma master Bao Qian, who was from the East Sea, erudite, and especially good at studying Mahayana Buddhism. Early in the Sui Dynasty, his reputation had spread far and wide. Disciples came to ask for advice in an endless stream. Dharma master Qian was very arrogant among the people, but he was very respectful to Kuiji. Whenever discussing the Dharma, Dharma master Qian would be respectful and ponder for a long time before answering. Kuiji's voice was loud and his eloquence was unimpeded, like thunder and waves, able to deeply analyze the subtleties of the Dharma, exhaust its minutiae, making it difficult for the other party to refute. Dou Jin, the governor of Yizhou and Duke of Deng; Dou Gui, the left servant of the Xingtai and Duke of Ti; Gao Shilian, the chief historian and Duke of Shen; Lu Chengqing, the Duke of Fanyang, as well as the former and latter chief officials and officials in the southwest region, and the pillars of the country and dignitaries of the court, all heard of Kuiji's reputation and admired him very much. Therefore, he studied the Dharma and lived in peace in Pengmen Mountain Temple. This temple had been destroyed and the courtyards were dilapidated. Kuiji felt sorry for this, so he devoted himself to repairing the temple. Before long, the temple was renewed and became a pure place of practice. He also considered that the subtle points of the Nine Divisions of Scriptures (referring to Buddhist scriptures) were relied upon by all beings in the Three Realms, and he was worried that the Dharma would disappear in the Dragon Palace, so he carved the scriptures on the rocks on the north side of the temple, exhausting the mysteries of Sanskrit (Tala) and completely preserving the correct content of the Vinaya (discipline). Even if there were floods in the era of Yao and Shun, or fires during Zhao Jianzi's hunting in the North Mountain, there was no need to worry, these scriptures could last as long as heaven and earth. Later, Kuiji's clear name spread far and wide, and his noble virtues were widely known, and he was finally appreciated by the emperor, so he issued an edict to summon him to the capital, living in Ci'en Temple, to translate Buddhist scriptures with Dharma master Xuanzang, proofread the Sanskrit originals, and serve as a certifier of meaning. Dharma master Xuanzang appreciated him very much, and whenever there were difficult scriptures to translate, he would discuss them with him, so that the newly translated scriptures would not have errors.
有力焉。慧日寺主楷法師者。聰爽溫贍聲藹鴻都。首建法筵請開奧義。帝城緇俗具來咨稟。欣焉相顧得所未聞。因研幾史籍尤好老莊。咀其菁華含其腴潤。包四始於風律。綜五聲于文緒。故所講訓內外該通。其專業者涅槃華嚴大品維摩法華楞伽等經十地地持毗曇智度攝大乘對法佛地等論及四分等律。其攝論維摩仍著章疏。已而能事畢矣。示疾終於長安慧日寺。則顯慶三年三月十一日也。春秋七十二。越明年正月旋神座于益部。二月八日窆于彭門光化寺石經之側。道俗送葬數有數千。弟子玄凝等。嗣其香火。至龍朔中中臺司藩大夫李儼制碑。歐陽通書焉。
唐波凌國智賢傳(會寧)
釋若那跋陀羅。華言智賢。南海波凌(亦曰訶凌)國人也。善三藏學。麟德年中有成都沙門會寧。欲往天竺觀禮聖蹟。泛舶西遊。路經波凌。遂與智賢同譯涅槃後分二卷。此于阿笈摩經內。譯出。說世尊焚棺收設利羅等事。與大涅槃頗不相涉。譯畢寄經達交州。寧方之西域。至儀鳳年初。交州都督梁難敵。遣使同會寧弟子運期。奉表進經入京。三年戊寅。大慈恩寺沙門靈會。于東宮啟請施行。運期奉侍其師。因心莫比。師令赍經行化。故無暇影隨往西域也。
唐洛京白馬寺覺救傳
釋佛陀多羅。華言覺救。北天竺罽
【現代漢語翻譯】 現代漢語譯本：他很有能力。慧日寺的主持楷法師，聰慧爽朗，溫和淵博，聲名遠揚。他首先開設講壇，講解精深奧義。京城的僧人和俗人都來請教。他們高興地互相看著，覺得聽到了前所未聞的道理。因為他研究史籍，尤其愛好老子和莊子的學說，吸取其中的精華，包含其中的豐富內涵。他將『四始』融入風的韻律，將『五聲』融入文章的結構。所以他所講解的內容，內外典籍都貫通。他所專長的有《涅槃經》、《華嚴經》、《大品般若經》、《維摩詰經》、《法華經》、《楞伽經》等經典，以及《十地經論》、《地持論》、《毗曇論》、《智度論》、《攝大乘論》、《對法論》、《佛地論》等論著，以及《四分律》等戒律。他還為《攝大乘論》和《維摩詰經》撰寫了章疏。後來，他的才能發揮到了極致。他示現疾病，最終在長安慧日寺圓寂。那是顯慶三年三月十一日，享年七十二歲。第二年正月，他的靈座遷回益州。二月八日，安葬在彭門光化寺石經的旁邊。僧人和俗人送葬的有數千人。弟子玄凝等人，繼承了他的香火。到了龍朔年間，中臺司藩大夫李儼為他撰寫碑文，歐陽通書寫。 釋若那跋陀羅（Jnanabhadra），漢譯為智賢。是南海波凌（Poling，也叫訶凌，Heling）國人。精通三藏學。麟德年間，有成都沙門會寧，想要前往天竺（印度）觀禮聖蹟，乘船向西遊歷。路過波凌國，於是與智賢共同翻譯了《涅槃後分》二卷。這部經是從《阿笈摩經》中翻譯出來的，講述了世尊焚燒棺木、收集舍利等事，與《大涅槃經》不太相關。翻譯完畢后，將經書寄往交州。會寧繼續前往西域。到了儀鳳初年，交州都督梁難敵，派遣使者與會寧的弟子運期，一同上表進獻經書入京。三年戊寅，大慈恩寺的沙門靈會，在東宮請求施行這部經。運期侍奉他的老師，心意無比真誠。他的老師讓他帶著經書去弘揚佛法，所以沒有空閑跟隨前往西域。 釋佛陀多羅（Buddhatara），漢譯為覺救。是北天竺罽賓國人。
【English Translation】 English version: He was very capable. Dharma Master Kai, the abbot of Huiri Monastery, was intelligent, bright, gentle, erudite, and renowned. He first established a Dharma assembly to explain profound meanings. Monks and laypeople from the imperial city all came to consult him. They looked at each other with joy, feeling that they had heard things they had never heard before. Because he studied historical records and especially loved the teachings of Laozi and Zhuangzi, he absorbed their essence and contained their rich connotations. He integrated the 'Four Beginnings' into the rhythm of the wind and the 'Five Sounds' into the structure of his writing. Therefore, his lectures covered both internal and external scriptures. He specialized in the Nirvana Sutra, Avatamsaka Sutra, Mahaprajnaparamita Sutra, Vimalakirti Sutra, Lotus Sutra, Lankavatara Sutra, and other scriptures, as well as treatises such as the Ten Bhumi Sutra Shastra, Bodhisattvabhumi Sutra, Abhidharma, Mahaprajnaparamita Shastra, Mahayana-samgraha, Abhidharmasamuccaya, Buddhabhumi Sutra, and the Four-Part Vinaya. He also wrote commentaries on the Mahayana-samgraha and the Vimalakirti Sutra. Later, his talents were fully realized. He manifested illness and finally passed away at Huiri Monastery in Chang'an. That was on the eleventh day of the third month of the third year of Xianqing, at the age of seventy-two. In the first month of the following year, his spirit tablet was moved back to Yizhou. On the eighth day of the second month, he was buried next to the stone scriptures at Guanghua Monastery in Pengmen. Monks and laypeople numbering in the thousands attended the funeral. His disciples, Xuan Ning and others, inherited his teachings. During the Longshuo era, Li Yan, the Grand Master of the Central Secretariat, wrote his epitaph, and Ouyang Tong wrote the calligraphy. 釋若那跋陀羅 (Jnanabhadra), translated as Zhixian (智賢, Wisdom Sage) in Chinese, was a native of Poling (波凌, also called Heling, 訶凌) country in the South Sea. He was well-versed in the Tripitaka. During the Linde era, there was a monk named Huining (會寧) from Chengdu who wanted to go to Tianzhu (天竺, India) to pay homage to the sacred sites. He traveled west by ship and passed through Poling country. There, he and Zhixian jointly translated two volumes of the Later Section of the Nirvana Sutra. This sutra was translated from the Agama Sutra and described the events of the World Honored One's cremation of the coffin and collection of sarira (舍利, relics), which was not very relevant to the Mahaparinirvana Sutra. After the translation was completed, the sutra was sent to Jiaozhou. Huining continued his journey to the Western Regions. At the beginning of the Yifeng era, Liang Nandai, the governor of Jiaozhou, sent an envoy with Huining's disciple, Yunqi (運期), to present the sutra to the capital. In the third year of the Enyin era, the monk Linghui (靈會) of Daci'en Monastery requested that the sutra be implemented in the Eastern Palace. Yunqi served his teacher with utmost sincerity. His teacher instructed him to propagate the Dharma with the sutra, so he did not have time to follow him to the Western Regions. 釋佛陀多羅 (Buddhatara), translated as Juejiu (覺救, Awakened Savior) in Chinese, was a native of Kipin (罽賓) in North India.
賓人也。赍多羅夾誓化支那。止洛陽白馬寺。譯出大方廣圓覺了義經。此經近譯不委何年。且隆道為懷務甄詐妄。但真詮不謬。豈假具知年月耶。救之行跡莫究其終。大和中圭峰密公著疏。判解經本一卷後分二捲成部。續又為鈔演暢幽邃。今東京太原三蜀盛行講演焉。
唐五臺山佛陀波利傳(順貞)
釋佛陀波利。華言覺護。北印度罽賓國人。忘身徇道遍觀靈蹟。聞文殊師利在清涼山。遠涉流沙躬來禮謁。以天皇儀鳳元年丙子杖錫五臺。虔誠禮拜悲泣雨淚。冀睹聖容。倏焉見一老翁從山而出。作婆羅門語謂波利曰。師何所求耶。波利答曰。聞文殊大士隱跡此山。從印度來欲求瞻禮。翁曰。師從彼國將佛頂尊勝陀羅尼經來否。此土眾生多造諸罪。出家之輩亦多所犯。佛頂神咒除罪秘方。若不赍經徒來何益。縱見文殊亦何能識。師可還西國取彼經來流傳此土。即是遍奉眾聖廣利群生。拯接幽冥報諸佛恩也。師取經來至。弟子當示文殊居處。波利聞已不勝喜躍。裁抑悲淚向山更禮。舉頭之頃不見老人。波利驚愕倍增虔恪。遂返本國取得經回。既達帝城便求進見。有司具奏。天皇賞其精誠崇斯秘典。下詔鴻臚寺典客令杜行顗與日照三藏於內共譯。譯訖䞋絹三十匹。經留在內。波利垂泣。奏曰。委棄身命志在利人。
【現代漢語翻譯】 現代漢語譯本：賓人（可能是指來自賓國的人）攜帶《多羅夾誓化支那》（可能是經書名）來到支那（古代對中國的稱呼），停留在洛陽白馬寺。翻譯出《大方廣圓覺了義經》。這部經是近代翻譯的，不知道具體是哪一年。而且隆道（可能是人名）以弘揚佛法為己任，務求辨別真偽。只要是真正的佛法真諦沒有謬誤，又何必一定要知道具體的年月呢？至於救之（可能是人名）的行跡，已經無法考究其最終的去向。大和年間，圭峰密公（即宗密，唐代高僧）著疏，判解經本，最初是一卷，後來分為兩卷成一部。之後又作鈔本，演暢幽深的義理。現在東京（指開封）、太原、三蜀（指四川地區）盛行講演這部經。
唐五臺山佛陀波利傳（順貞）
釋佛陀波利（釋是佛教僧人的尊稱，佛陀波利是人名），華言覺護（覺護是佛陀波利的意譯），是北印度罽賓國（古代中亞國家）人。他爲了追求佛法而不顧自身，遍觀各處靈蹟。聽說文殊師利（文殊菩薩的音譯）在清涼山（五臺山的別稱），便不遠萬里，跋涉流沙，親自前來禮拜。在天皇儀鳳元年丙子年，他拄著錫杖來到五臺山，虔誠地禮拜，悲傷地哭泣，希望能夠見到文殊菩薩的聖容。忽然，他看見一位老翁從山中走出，用婆羅門語（古印度的一種語言）對佛陀波利說：『您所求的是什麼呢？』佛陀波利回答說：『我聽說文殊大士隱居在這座山中，我從印度前來，想要瞻仰禮拜。』老翁說：『您從那個國家帶來《佛頂尊勝陀羅尼經》（經名）了嗎？這個地方的眾生大多造作各種罪業，出家之人也多有犯戒。佛頂神咒是消除罪業的秘密方法。如果不帶來這部經，即使來了又有什麼用呢？縱然見到了文殊菩薩，又怎麼能認識呢？您應該返回西國，取來這部經，流傳到這個地方。這便是普遍地供奉眾聖，廣泛地利益眾生，拯救幽冥之苦，報答諸佛的恩德啊。您取經來之後，弟子我當指示您文殊菩薩的居處。』佛陀波利聽了，欣喜雀躍，強忍住悲傷的眼淚，向山中再次禮拜。抬頭的瞬間，不見了老人。佛陀波利驚愕不已，更加虔誠恭敬。於是返回本國，取回了經書。到達帝都之後，便請求進見皇帝。有關部門將此事上奏。天皇讚賞他的精誠，推崇這部秘典，下詔鴻臚寺典客令杜行顗與日照三藏（唐代譯經僧人）在宮內共同翻譯。翻譯完畢，賞賜絹三十匹。經書留在了宮內。佛陀波利流著眼淚，奏道：『我委棄身命，志在利益他人。』
【English Translation】 English version: A person from Bin (possibly referring to someone from the country of Bin) brought the 'Tara-clad Vow to Convert China' (possibly the name of a scripture) to China (an ancient term for China) and stayed at the White Horse Temple in Luoyang. He translated the 'Great Comprehensive Perfect Enlightenment Sutra'. This sutra was translated in recent times, but the specific year is unknown. Moreover, Longdao (possibly a person's name) took it upon himself to promote Buddhism and sought to distinguish between truth and falsehood. As long as the true essence of the Buddha's teachings is without error, why is it necessary to know the specific year? As for the whereabouts of Jiu Zhi (possibly a person's name), it is impossible to trace his final destination. During the Dahe era, Guifeng Mi Gong (Zongmi, a prominent monk of the Tang Dynasty) wrote a commentary, interpreting the sutra, initially in one volume, later divided into two volumes to form a complete work. Subsequently, he also made a transcribed version, elaborating on the profound meanings. Now, in Tokyo (referring to Kaifeng), Taiyuan, and the Three Shu regions (referring to Sichuan), lecturing on this sutra is prevalent.
Biography of Buddhabhadra of Mount Wutai in the Tang Dynasty (Shunzhen)
The Venerable Buddhabhadra (Venerable is an honorific title for Buddhist monks, Buddhabhadra is a personal name), which in Chinese means 'Awakened Protector' (Awakened Protector is the translated meaning of Buddhabhadra), was a native of Kipin (an ancient Central Asian country) in northern India. He disregarded his own well-being in pursuit of the Dharma, visiting various sacred sites. Hearing that Manjushri (the transliteration of Manjushri Bodhisattva) was on Mount Qingliang (another name for Mount Wutai), he traveled great distances, traversing the shifting sands, to pay homage in person. In the Bingzi year of the first year of the Tianhuang Yifeng era, he arrived at Mount Wutai with his staff, sincerely prostrating and weeping with sorrow, hoping to see the holy form of Manjushri Bodhisattva. Suddenly, he saw an old man emerge from the mountain, speaking in the language of the Brahmins (an ancient Indian language), saying to Buddhabhadra, 'What do you seek?' Buddhabhadra replied, 'I have heard that the Great Manjushri is dwelling in seclusion on this mountain, and I have come from India to pay homage and venerate him.' The old man said, 'Have you brought the 'Uṣṇīṣa Vijaya Dhāraṇī Sūtra' (name of the scripture) from that country? The sentient beings of this land mostly commit various sins, and even those who have left home (become monks) often violate the precepts. The Uṣṇīṣa mantra is a secret method for eliminating sins. If you do not bring this scripture, what is the use of coming? Even if you were to see Manjushri Bodhisattva, how would you recognize him? You should return to the Western lands, retrieve this scripture, and propagate it in this land. This is to universally offer to all the saints, widely benefit sentient beings, rescue those in the darkness of suffering, and repay the kindness of all the Buddhas. After you bring the scripture, I, your disciple, will show you the dwelling place of Manjushri Bodhisattva.' Upon hearing this, Buddhabhadra was overjoyed, suppressing his tears of sorrow, and prostrated again towards the mountain. In the blink of an eye, the old man disappeared. Buddhabhadra was astonished and became even more devout and respectful. Therefore, he returned to his country and retrieved the scripture. After arriving at the imperial capital, he requested an audience with the emperor. The relevant authorities reported this matter to the emperor. The emperor praised his sincerity and revered this secret scripture, issuing an edict to Du Xingyi, the Director of the Honglu Temple, and the Tripitaka Master Rizhao (a translator monk of the Tang Dynasty) to jointly translate it in the palace. After the translation was completed, thirty bolts of silk were bestowed as a reward. The scripture remained in the palace. Buddhabhadra, weeping, reported, 'I have abandoned my life, determined to benefit others.'
請帝流行是所望也。帝愍其專切。遂留所譯之經還其梵本。波利得經彌復忻喜。乃向西明寺訪得善梵語僧順貞。奏乞重翻。帝俞其請。波利遂與順貞對諸大德翻出。名曰佛頂尊勝陀羅尼經。與前杜令所譯者。咒韻經文少有同異。波利所愿既畢。卻持梵本入於五臺。莫知所之。或云。波利隱金剛窟今永興龍首岡有波利藏舍利之所焉。大曆中。南嶽云峰寺沙門法照。入五臺山禮金剛窟。夜之未央克責撲地。忽見一僧長七尺許。梵音朗暢。稱是佛陀波利。問曰。阿師如此自苦得無勞乎。有何愿樂。照對曰。愿見文殊。曰若志力堅強真實無妄。汝可脫履于板上。咫尺聖顏令子得見。照遂瞑目。俄已入窟見一院。題額云金剛般若寺。字型酋健光色閃爍。其院皆是異寶莊嚴。名目不暇。樓觀復沓殿宇連延。罘罳密緻鈴鐸交鳴。可二百所。間有秘藏中緘金剛般若並一切經法。人物魁偉殆非常所睹也。文殊大聖處位尊嚴擁從旁午。宣言慰勞分茶賦食訖。波利引之出去。照苦乞在寺。波利不許。臨別勉之。努力修進再來可住。照還至板上躡履。回眸之際波利隱焉。
系曰。道家尸解說有多端。或隱真形而存假質。矧以登地大士漏盡羅漢。或此在他亡。或分身易態。皆以之為遊戲耳。以之為利物焉。其佛陀波利出沒無恒變化何極。出
【現代漢語翻譯】 現代漢語譯本：希望皇帝能夠允許我重新翻譯經典。皇帝憐憫我的一片誠心，於是留下我翻譯的經書，並將梵文字歸還給我。波利得到經書後更加欣喜，於是前往西明寺拜訪精通梵語的僧人順貞，上奏請求重新翻譯。皇帝同意了他的請求。波利於是與順貞一起，與各位大德共同翻譯出了經書，名為《佛頂尊勝陀羅尼經》。與之前杜令所翻譯的經書相比，咒語的韻律和經文略有不同。波利的願望已經完成，於是帶著梵文字進入五臺山，不知所蹤。有人說，波利隱居在金剛窟。現在永興龍首岡有波利藏舍利的地方。大曆年間，南嶽云峰寺的沙門法照，進入五臺山禮拜金剛窟，在深夜時分虔誠地磕頭。忽然看見一個僧人，身高七尺左右，用清晰洪亮的梵音，自稱是佛陀波利。他問道：『阿師如此折磨自己，難道不覺得辛苦嗎？有什麼願望？』法照回答說：『希望能見到文殊菩薩。』佛陀波利說：『如果你的意志堅定，真實不虛，你可以脫下鞋子站在木板上，咫尺之間就能見到聖顏。』法照於是閉上眼睛。一會兒，他已經進入石窟，看見一座寺院，匾額上寫著『金剛般若寺』，字型雄健，光彩閃耀。寺院裡都是用奇異的珍寶裝飾，數不勝數。樓閣重疊，殿宇連綿，罘罳嚴密，鈴鐸交鳴，大約有二百所。其中有秘藏，裡面封存著《金剛般若》和一切經法。人物魁梧，幾乎不是平常所能見到的。文殊大聖處在尊嚴的位置，擁護者眾多。文殊菩薩用言語慰勞法照，並分發茶飯。完畢后，波利帶領法照出去。法照苦苦哀求留在寺中，波利不允許。臨別時勉勵他說：『努力修行，再來就可以住在這裡。』法照回到木板上，穿上鞋子，回頭看時，波利已經消失了。 系曰：道家的尸解之說有很多種，有的隱去真形而保留假象。更何況是登地的大菩薩，漏盡煩惱的阿羅漢，或者在此處消失而在他處出現，或者分身變化形態，都是把這些當作遊戲罷了，用這些來利益眾生。那佛陀波利出沒無常，變化莫測，出現...
【English Translation】 English version: It is my hope that the Emperor will allow me to re-translate the scriptures. The Emperor, taking pity on my sincerity, allowed me to keep the translated scriptures and returned the Sanskrit text to me. Polye (Buddha-pāli, meaning 'Buddha protector') was overjoyed to receive the scriptures and went to Ximing Temple to visit the monk Shunzhen (name of a monk), who was proficient in Sanskrit, and requested to re-translate them. The Emperor granted his request. Polye then worked with Shunzhen and other virtuous monks to translate the scriptures, which were named 'The Dhāraṇī Sutra of the Victorious Buddha-Top'. Compared to the scriptures translated by Du Ling (name of a person) earlier, the rhymes of the mantras and the text of the scriptures were slightly different. Polye's wish had been fulfilled, so he took the Sanskrit text and entered Mount Wutai, disappearing without a trace. Some say that Polye is hidden in the Vajra Cave. Now, in Longshou Ridge of Yongxing, there is a place where Polye's relics are stored. During the Dali era, the śrāmaṇa (Buddhist monk) Fazhao (name of a monk) of Yunfeng Temple in Mount Nanyue, entered Mount Wutai to worship the Vajra Cave, and prostrated himself devoutly in the middle of the night. Suddenly, he saw a monk, about seven feet tall, speaking in clear and resonant Sanskrit, claiming to be Buddhabali. He asked: 'Ācārya (teacher), are you not tired from tormenting yourself like this? What is your wish?' Fazhao replied: 'I wish to see Mañjuśrī (Bodhisattva of Wisdom).' Buddhabali said: 'If your will is firm, truthful and not false, you can take off your shoes and stand on the board, and you will be able to see the holy face within a short distance.' Fazhao then closed his eyes. After a while, he had entered the cave and saw a temple, with a plaque that read 'Vajra Prajñā Temple', the characters were vigorous and the colors were shining. The temple was decorated with strange treasures, too numerous to count. The pavilions were layered, the halls were continuous, the screens were dense, and the bells were ringing, about two hundred in all. Among them were secret treasures, sealed with the Vajra Prajñā (Diamond Wisdom) and all the scriptures. The figures were burly, almost not what one could see normally. Mañjuśrī Mahāsattva (Great Being) was in a dignified position, with many protectors around him. Mañjuśrī Bodhisattva comforted Fazhao with words and distributed tea and food. After that, Polye led Fazhao out. Fazhao begged to stay in the temple, but Polye did not allow it. Before parting, he encouraged him: 'Work hard to cultivate, and you can live here again when you come back.' Fazhao returned to the board, put on his shoes, and when he looked back, Polye had disappeared. Commentary: The Daoist theory of 'corpse liberation' has many variations, some conceal the true form while preserving the false appearance. How much more so for the great Bodhisattvas who have attained the bhūmi (stages of enlightenment) and the Arhats (one who has attained Nirvana) who have exhausted their afflictions, either disappearing here and appearing elsewhere, or dividing their bodies and changing their forms, all of which are treated as games, using them to benefit sentient beings. That Buddhabali appears and disappears unpredictably, his transformations are unfathomable, appearing...
金剛窟接法照師。蓋與之有緣闖然而現。故杜多迦葉久隱諸峰。晉法顯往游靈。鷲見於山下焉。
唐尊法傳
釋尊法。西印度人也。梵云伽梵達磨。華云尊法。遠逾沙磧來抵中華。有傳譯之心。堅化導之愿。天皇永徽之歲翻出千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經一卷。經題但云西天竺伽梵達磨譯。不標年代。推其本末疑是永徽顯慶中也。又準千臂經序云。智通同此三藏譯也。法后不知其終。
唐西京慧日寺無極高傳(阿難律木叉師迦葉師)
釋無極高。中印度人。梵云阿地瞿多。華云無極高也。出家氏族未憑書之。高學窮滿字。行潔圓珠。精練五明妙通三藏。永徽三年壬子歲正月。自西印度赍梵夾來屆長安。敕令慈門寺安置。沙門大乘琮等十六人。英公李世績鄂公尉遲德等十二人。同請高於慧日寺浮圖院。建陀羅尼普集會壇。所須供辦。法成之日屢現靈異。京中道俗咸嘆希逢。沙門玄楷等固請翻其法本。以四年癸丑至於五年。于慧日寺從金剛大道場經中。撮要而譯。整合一部名陀羅尼集經。一十二卷。玄楷筆受。於時有中印度大菩提寺阿難律木叉師迦葉師等。于經行寺譯功德天法。編在集經第十卷內。故不別出焉。
唐廣州制止寺極量傳
釋極量。中印度人也。梵
【現代漢語翻譯】 現代漢語譯本 金剛窟接法照師（僧人名）。大概是因為與他有緣分，所以突然顯現。因此杜多迦葉（僧人名）長期隱居在各個山峰。晉朝法顯（僧人名）前往靈鷲山遊歷，在山下見到了他。
唐尊法傳
釋尊法（僧人名），西印度人。梵語名為伽梵達磨（Gavamtadaruma），漢譯為尊法。他遠渡沙漠來到中華，有翻譯佛經的心願，以及堅定教化的願望。唐高宗永徽年間，翻譯出《千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經》一卷。經題只寫著『西天竺伽梵達磨譯』，沒有標明年代。推測其始末，大概是永徽、顯慶年間。又根據《千臂經序》記載，智通（僧人名）與這位三藏法師一同翻譯。尊法之後的情況就不得而知了。
唐西京慧日寺無極高傳(阿難律木叉師迦葉師)
釋無極高（僧人名），中印度人。梵語名為阿地瞿多（Adikuta），漢譯為無極高。他的出身氏族沒有記載。無極高學識淵博，品行高潔，精通五明，通曉三藏。唐高宗永徽三年壬子歲正月，他從西印度帶著梵文經書來到長安。皇帝下令安置在慈門寺。沙門大乘琮（僧人名）等十六人，英公李世績（人名）、鄂公尉遲德（人名）等十二人，一同邀請無極高到慧日寺浮圖院，建立陀羅尼普**壇。所需的供養和辦理，在法事完成之日屢次顯現靈異。京城中的僧人和俗人都感嘆難得一見。沙門玄楷（僧人名）等懇請翻譯法本。從永徽四年癸丑年到五年，在慧日寺從《金剛大道場經》中，摘取要點進行翻譯，整合一部名為《陀羅尼集經》，共一十二卷，由玄楷筆錄。當時有中印度大菩提寺的阿難律木叉師（僧人名）、迦葉師（僧人名）等，在經行寺翻譯功德天法，編在《集經》第十卷內，所以沒有單獨列出。
唐廣州制止寺極量傳
釋極量（僧人名），中印度人。
【English Translation】 English version The monk Fazhao was received at the Vajra Cave. It seems that he appeared suddenly because of a karmic connection. Therefore, Duta-Kasyapa (name of a monk) had long been living in seclusion among the peaks. The Jin Dynasty monk Faxian (name of a monk) traveled to Vulture Peak and saw him at the foot of the mountain.
Biography of the Tang Dynasty Monk Zunfa
The monk Zunfa (name of a monk) was from West India. His Sanskrit name was Gavamtadaruma, which translates to Zunfa in Chinese. He traveled far across the desert to reach China, with the aspiration to translate Buddhist scriptures and the firm desire to propagate the teachings. During the Yonghui era of Emperor Gaozong of the Tang Dynasty, he translated one volume of the 'Great Compassion Dharani Sutra of the Thousand-Handed and Thousand-Eyed Avalokitesvara Bodhisattva.' The title of the sutra only stated 'Translated by Gavamtadaruma from West India,' without specifying the year. Based on the circumstances, it is speculated to be during the Yonghui or Xianqing era. Furthermore, according to the preface of the 'Thousand-Armed Sutra,' the monk Zhitong (name of a monk) translated it together with this Tripitaka master. The later life of Zunfa is unknown.
Biography of Wuji Gao of Huiri Temple in the Western Capital of the Tang Dynasty (Ananda Vinaya Master Kasyapa)
The monk Wuji Gao (name of a monk) was from Central India. His Sanskrit name was Adikuta, which translates to Wuji Gao in Chinese. His family background is not recorded. Wuji Gao was erudite, virtuous, proficient in the Five Vidyas, and knowledgeable in the Tripitaka. In the first month of the Renzi year, the third year of Yonghui, Emperor Gaozong of the Tang Dynasty, he arrived in Chang'an from West India with Sanskrit scriptures. The emperor ordered him to be settled in Cimen Temple. The monks Dacheng Cong (name of a monk) and others, totaling sixteen people, and Duke Ying Li Shiji (name of a person), Duke E Yuchi De (name of a person), and others, totaling twelve people, jointly invited Wuji Gao to the pagoda courtyard of Huiri Temple to establish a Dharani Universal Altar. The necessary offerings and arrangements were made, and miraculous events occurred repeatedly on the day the Dharma practice was completed. The monks and laypeople in the capital all marveled at this rare occurrence. The monks Xuan Kai (name of a monk) and others earnestly requested to translate the Dharma text. From the Guichou year, the fourth year of Yonghui, to the fifth year, they extracted the essentials from the 'Vajra Great Bodhimanda Sutra' at Huiri Temple and translated them, compiling a work called the 'Dharani Collection Sutra,' consisting of twelve volumes, which was recorded by Xuan Kai. At that time, Ananda Vinaya Master (name of a monk) and Kasyapa (name of a monk) from the Great Bodhi Temple in Central India translated the Dharma of the Goddess of Merit at the Sutra Walking Temple, which was compiled into the tenth volume of the 'Collection Sutra,' so it was not listed separately.
Biography of Jiliang of Zhizhi Temple in Guangzhou during the Tang Dynasty
The monk Jiliang (name of a monk) was from Central India.
名般剌蜜帝。此言極量。懷道觀方隨緣濟物。展轉游化漸達支那(印度俗呼廣府為支那。名帝京為摩訶支那也)乃于廣州制止道場駐錫。眾知傳達祈請頗多。量以利樂為心。因敷秘賾。神龍元年乙巳五月二十三日。于灌頂部中誦出一品。名大佛頂如來密因修證了義諸菩薩萬行首楞嚴經。譯成一部十卷。烏萇國沙門彌伽釋迦(釋迦稍訛。正云鑠佉。此曰云峰)譯語。菩薩戒弟子前正議大夫同中書門下平章事清河房融筆受。循州羅浮山南樓寺沙門懷迪證譯。量翻傳事畢。會本國王怒其擅出經本遣人追攝。泛舶西歸。后因南使入京。經遂流佈。有惟愨法師資中沇公。各著疏解之。
唐洛京大遍空寺實叉難陀傳
釋實叉難陀。一云施乞叉難陀。華言學喜。蔥嶺北于闐人也。智度恢曠風格不群。善大小乘旁通異學。天后明揚佛日崇重大乘。以華嚴舊經處會未備。遠聞于闐有斯梵本。發使求訪並請譯人。叉與經夾同臻帝闕。以證聖元年乙未。于東都大內大遍空寺翻譯。天后親臨法座煥發序文。自運仙毫首題名品。南印度沙門菩提流志沙門義凈同宣梵本。后付沙門復禮法藏等。于佛授記寺譯成八十卷。聖歷二年功畢。至久視庚子駕幸潁川三陽宮詔叉譯大乘入楞伽經。天后複製序焉。又于京師清禪寺及東都佛授記寺。譯文
【現代漢語翻譯】 現代漢語譯本：般剌蜜帝（Bān là mì dì）：這個名字的意思是『極量』。他懷著弘道的願望，觀察各地的風俗，隨緣救濟眾生。他四處遊歷弘法，逐漸到達支那（Zhīnà）（印度人習慣稱呼廣府為支那，稱呼帝京為摩訶支那（Móhē Zhīnà））。於是他在廣州制止道場駐錫。許多人都知道他精通佛法，紛紛祈求他傳法。般剌蜜帝以利益眾生為心，於是開始講解深奧的佛法。神龍元年乙巳五月二十三日，他在灌頂部中誦出了一品經文，名為《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》。翻譯成一部共十卷。烏萇國（Wū chāng guó）沙門彌伽釋迦（Mí jiā shìjiā）（釋迦（Shìjiā）稍有訛誤，正確的應該是鑠佉（Shuò qū），意思是云峰）擔任譯語。菩薩戒弟子、前正議大夫、同中書門下平章事清河房融（Qīnghé Fáng Róng）負責筆錄。循州羅浮山南樓寺沙門懷迪（Huái Dí）負責證譯。般剌蜜帝翻譯傳法完畢后，恰逢本國王因為他擅自將經書帶出國外而震怒，派人追捕他。於是他乘船向西返回。後來因為南方的使者入京，這部經書才得以流傳開來。有惟愨（Wéi què）法師和資中沇（Zī zhōng Yǎn）公，各自為這部經書撰寫了疏解。 唐洛京大遍空寺實叉難陀（Shí chā nán tuó）傳 釋實叉難陀（Shì Shí chā nán tuó），又譯作施乞叉難陀（Shī qǐ chā nán tuó），漢譯為學喜。他是蔥嶺（Cōng lǐng）北部的于闐（Yú tián）人。他智慧廣博，風格不凡，精通大小乘佛法，也廣泛涉獵其他學說。天后武則天推崇佛法，重視大乘佛教，因為《華嚴經》舊譯版本不夠完備，聽說于闐有這部經的梵文原本，於是派遣使者前去求取，並邀請譯經人。實叉難陀與經書一同來到帝都。在證聖元年乙未，于東都大內大遍空寺開始翻譯。天后親自來到法座，撰寫序文，並親自題寫經名。南印度沙門菩提流志（Pútí liúzhì）和沙門義凈（Yì jìng）共同宣讀梵文原本。之後交給沙門復禮（Fù lǐ）、法藏（Fǎ zàng）等人，在佛授記寺（Fó shòu jì sì）翻譯成八十卷。聖歷二年翻譯完畢。到久視庚子年，武則天駕臨潁川三陽宮（Yǐngchuān Sānyáng gōng），詔令實叉難陀翻譯《大乘入楞伽經》。天后再次親自撰寫序文。他又在京師清禪寺（Qīng chán sì）和東都佛授記寺翻譯經文。
【English Translation】 English version: The name Banlamidi (Bān là mì dì) means 'Utmost Measure'. Cherishing the aspiration to propagate the Dharma, he observed the customs of various places and benevolently aided sentient beings according to circumstances. He traveled and transformed, gradually reaching Zhina (Zhīnà) (Indians habitually call Guangfu 'Zhina', and the imperial capital 'Mohe Zhina' (Móhē Zhīnà)). Thereupon, he stayed at the Zhizhi Dojo in Guangzhou. Many knew of his mastery of the Dharma and earnestly requested him to transmit it. Taking the benefit and happiness of beings as his aim, Banlamidi then began to expound profound Dharma. On the 23rd day of the fifth month of the Yisi year of the Shenlong era, he recited a chapter from the Guanding section, named 'The Shurangama Sutra, the Sutra of the Great Buddha's Crown, the Secret Cause of the Tathagata's Practice and Enlightenment, the Meaning Made Clear, and the Myriad Practices of the Bodhisattvas'. It was translated into a complete set of ten volumes. The Shramana Migashijia (Mí jiā shìjiā) of the Kingdom of Wuchang (Wū chāng guó) (Shijia (Shìjiā) is slightly corrupted; the correct form should be Shuò qū, meaning Cloud Peak) served as the translator. The Bodhisattva precept disciple, former Senior Counselor of the Government, and Co-signer of the Central Secretariat, Qinghe Fang Rong (Qīnghé Fáng Róng), was responsible for recording. The Shramana Huai Di (Huái Dí) of Nanlou Temple on Mount Luofu in Xunzhou was responsible for verifying the translation. After Banlamidi completed the translation and transmission, it happened that the king of his native country was enraged that he had taken the scriptures out of the country without permission and sent people to arrest him. Thereupon, he sailed west to return. Later, because the southern envoy entered the capital, this scripture was able to spread. There were Dharma Master Wei Que (Wéi què) and Zizhong Yan (Zī zhōng Yǎn) who each wrote commentaries on this scripture. Biography of Shicha Nanda (Shí chā nán tuó) of Dabiankong Temple in Luoyang of the Tang Dynasty The Venerable Shicha Nanda (Shì Shí chā nán tuó), also translated as Shi Qicha Nanda (Shī qǐ chā nán tuó), is translated into Chinese as 'Learning Joy'. He was a native of Yutian (Yú tián) north of the Congling Mountains (Cōng lǐng). He was broad in wisdom and extraordinary in style, proficient in both Hinayana and Mahayana Buddhism, and also widely versed in other doctrines. Empress Wu Zetian promoted Buddhism and valued Mahayana Buddhism. Because the old translation of the Avatamsaka Sutra was incomplete, she heard that Yutian had the original Sanskrit version of this sutra, so she sent envoys to seek it and invited translators. Shicha Nanda came to the imperial capital together with the scriptures. In the Yiwu year of the Zheng Sheng era, he began translating at Dabiankong Temple in the Great Inner City of the Eastern Capital. The Empress personally came to the Dharma seat, wrote a preface, and personally inscribed the title of the sutra. The Shramana Bodhi Liu Zhi (Pútí liúzhì) of South India and the Shramana Yi Jing (Yì jìng) jointly recited the original Sanskrit version. Afterwards, it was handed over to the Shramana Fu Li (Fù lǐ), Fa Zang (Fǎ zàng), and others, who translated it into eighty volumes at Buddha's Prediction Temple (Fó shòu jì sì). The translation was completed in the second year of the Shengli era. In the Gengzi year of the Jiushi era, Wu Zetian visited Sanyang Palace in Yingchuan (Yǐngchuān Sānyáng gōng) and ordered Shicha Nanda to translate the Lankavatara Sutra. The Empress again personally wrote a preface. He also translated scriptures at Qingchan Temple (Qīng chán sì) in the capital and Buddha's Prediction Temple in the Eastern Capital.
殊授記等經。前後總出一十九部沙門波侖玄軌等筆受。沙門復禮等綴文。沙門法寶恒景等證義。太子中舍賈膺福監護。長安四年。叉以母氏衰老思歸慰覲。表書再上方俞敕御史霍嗣光送至於闐。暨和帝龍興有敕再徴。景龍二年達于京輦。帝屈萬乘之尊。親迎于開遠門外。傾都緇侶備幡幢導引。仍飾青象令乘之入城。敕于大薦福寺安置。未遑翻譯。遘疾彌留以景雲元年十月十二日。右脅累足而終。春秋五十九歲。有詔聽依外國法葬。十一月十二日于開遠門外古然燈臺焚之。薪盡火滅其舌猶存。十二月二十三日。門人悲智敕使哥舒道元。送其餘骸及斯靈舌還歸於闐。起塔供養。後人復于茶毗之所起七層塔。土俗號為華嚴三藏塔焉。
周西京廣福寺日照傳
釋地婆訶羅。華言日照。中印度人也。洞明八藏博曉五明。戒行高奇學業勤悴。而咒術尤工。以天皇時來游此國。儀鳳四年五月表請翻度所赍經夾。仍準玄奘例。於一大寺別院安置。並大德三五人同譯。至天后垂拱末。于兩京東西太原寺(西太原寺后改西崇福寺。東太原寺后改大福先寺)及西京廣福寺。譯大乘顯識經大乘五蘊論等凡一十八部。沙門戰陀般若提婆譯語。沙門慧智證梵語。敕諸名德助其法化。沙門道成薄塵嘉尚圓測靈辯明恂懷度證義。沙門思玄復
【現代漢語翻譯】 現代漢語譯本： 《殊授記等經》，前後總計一十九部，由沙門波侖、玄軌等人筆受，沙門復禮等人綴文，沙門法寶、恒景等人證義，太子中舍賈膺福監護。長安四年，地婆訶羅（Divakara，意為日照）因為母親年老，思念家鄉，上表請求回于闐探望。皇上俞允，敕令御史霍嗣光護送他至於闐。等到和帝龍興年間，又有敕令再次徵召他。景龍二年到達京城。皇帝屈尊，在開遠門外親自迎接。全城的僧侶都準備了幡幢引導。還裝飾了青象讓他乘坐入城。敕令安置在大薦福寺。還沒來得及翻譯經書，就因病去世，于景雲元年十月十二日，右脅而臥圓寂。享年五十九歲。有詔允許按照外國的習俗安葬。十一月十二日在開遠門外的古然燈臺火化。柴火燒盡，火焰熄滅，他的舌頭仍然存在。十二月二十三日，弟子悲智、敕使哥舒道元，將他的遺骸和舍利舌送回于闐，起塔供養。後來人們又在火化的地方建造了七層塔，當地人稱之為華嚴三藏塔。
周西京廣福寺日照傳
釋地婆訶羅（Divakara，意為日照），是中印度人。精通八藏，博學五明。戒律高尚，學業勤奮，尤其擅長咒術。在天皇時期來到這個國家遊歷。儀鳳四年五月上表請求翻譯帶來的經書，按照玄奘的例子，在一個大寺的別院安置，並有三五位大德一同翻譯。到天后垂拱末年，在兩京東西太原寺（西太原寺後來改為西崇福寺，東太原寺後來改為大福先寺）以及西京廣福寺，翻譯了《大乘顯識經》、《大乘五蘊論》等共計一十八部。沙門戰陀般若提婆（Jnanadeva）擔任譯語，沙門慧智證梵語。敕令各位名德幫助他弘揚佛法。沙門道成、薄塵、嘉尚、圓測、靈辯、明恂、懷度證義。沙門思玄復
【English Translation】 English version: The Sutra of Special Predictions, etc., a total of nineteen sections, were recorded by the monks Polun and Xuangui, embellished by the monks Fuli and others, verified by the monks Fabao, Hengjing, and others, and supervised by Jia Yingfu, the Prince's attendant. In the fourth year of the Chang'an era, Divakara (meaning 'Sunlight'), because of his mother's old age and longing for his homeland, requested permission to return to Khotan to visit. The Emperor granted his request and ordered the Imperial Censor Huo Siguan to escort him to Khotan. During the reign of Emperor He, he was summoned again by imperial decree. In the second year of the Jinglong era, he arrived in the capital. The Emperor humbled himself and personally welcomed him outside the Kaiyuan Gate. All the monks in the city prepared banners and canopies to guide him. They also decorated a blue elephant for him to ride into the city. He was ordered to reside in the Da Jianfu Temple. Before he had time to translate the scriptures, he passed away due to illness on the twelfth day of the tenth month of the first year of the Jingyun era, passing away lying on his right side. He was fifty-nine years old. An edict was issued allowing him to be buried according to foreign customs. On the twelfth day of the eleventh month, he was cremated at the ancient Randeng Terrace outside the Kaiyuan Gate. When the firewood was exhausted and the flames extinguished, his tongue remained. On the twenty-third day of the twelfth month, his disciples, Beizhi and the imperial envoy Geshudao Yuan, sent his remains and the relic of his tongue back to Khotan, where a pagoda was built for worship. Later, people built a seven-story pagoda at the cremation site, which the locals call the Avatamsaka Tripitaka Pagoda.
Biography of Divakara of Guangfu Temple in Western Jing of the Zhou Dynasty
The Venerable Divakara (meaning 'Sunlight'), was a native of Central India. He was proficient in the Eight Pitakas and learned in the Five Vidyas. He was of high moral character and diligent in his studies, and especially skilled in mantras. He came to this country during the Tianhuang era. In the fifth month of the fourth year of the Yifeng era, he requested permission to translate the scriptures he had brought, following the example of Xuanzang, and was placed in a separate courtyard of a large temple, with three or five virtuous monks to translate with him. By the end of the Chuigong era of Empress Wu, he had translated eighteen works, including the Mahayana Vijnaptimatrata Sastra and the Mahayana Abhidharma-skandha, at the East and West Taiyuan Temples in the two capitals (the West Taiyuan Temple was later renamed the West Chongfu Temple, and the East Taiyuan Temple was later renamed the Da Fuxian Temple) and the Guangfu Temple in Western Jing. The monk Jnanadeva served as the translator, and the monk Huizhi verified the Sanskrit. The Emperor ordered various eminent monks to assist in his Dharma activities. The monks Daocheng, Bochen, Jiashang, Yuance, Lingbian, Mingxun, and Huaidu verified the meaning. The monk Sixuan also
禮綴文筆受。天后親敷睿藻制序冠首焉。照嘗與覺護同翻佛頂。深體唐言善傳佛意。每進新經錫賚豐厚。后終於翻經小房。享年七十五。天后敕葬于洛陽龍門香山。塔見存焉。
周洛京魏國東寺天智傳
釋提云般若。或云提云陀若那。華言天智。于闐國人也。學通大小解兼真俗。咒術禪門無不諳曉水昌元年來屆於此。謁天后于洛陽。敕令就魏國東寺(后改大周東寺)翻譯。即以其年己丑至天授二年辛卯。出華嚴經法界無差別論等六部七卷。沙門處一筆受。沙門復禮綴文。沙門德感慧儼法明恒景等證義。智終年卒地莫得而聞。
周洛京佛授記寺慧智傳(明佺)
釋慧智。其父印度人。婆羅門種。因使游此方。而生於智。少而精勤有出俗之志。天皇時從長年婆羅門僧。奉敕度為弟子。本既梵人善閑天竺書語。生於唐國復練此土言音。三藏地婆訶羅提云若那寶思惟等。所有翻譯皆召智為證。兼令度語。后至長壽二年癸巳。智于東都佛授記寺自譯觀世音頌一卷。不詳所終。有沙門明佺者。不知何許人。出家隸業悉在佛授記寺。尤善毗尼兼閑經論。天冊萬歲元年。敕令刊定經目。佺所專纂錄。編次持疑。更與翻經大德二十餘人。同共參正。號曰大周經錄焉。智升云。雖云刊定繁穢尤多。徒見流行。寔難
【現代漢語翻譯】 現代漢語譯本：禮綴負責潤色文筆，天后（指武則天）親自撰寫序言放在經文的最前面。照法師曾經與覺護法師一同翻譯《佛頂經》，他深刻理解唐朝的語言，能夠很好地傳達佛經的含義。每次進獻新的經書，都會得到豐厚的賞賜。後來在翻譯經書的小房間里去世，享年七十五歲。天后下令將他安葬在洛陽龍門香山，塔至今還在。
周洛京魏國東寺天智傳
釋提云般若（Dhyanabhadra，意為禪賢），又名提云陀若那（Dhyanatara，意為禪定），漢譯為天智。是于闐國人。精通大小乘佛法，兼通真諦和俗諦。對於咒術和禪法無不精通。水昌元年（具體年份待考）來到這裡，在洛陽拜見天后，奉旨到魏國東寺（后改為大周東寺）翻譯佛經。從那年己丑年到天授二年辛卯年，翻譯了《華嚴經》、《法界無差別論》等六部七卷經書。沙門處一負責筆錄，沙門復禮負責潤色文筆，沙門德感、慧儼、法明、恒景等人負責考證義理。天智法師最終在哪裡去世，不得而知。
周洛京佛授記寺慧智傳（明佺）
釋慧智，他的父親是印度人，屬於婆羅門種姓。因為出使來到這裡，然後生下了慧智。慧智從小就非常勤奮，有出家修行的志向。在天皇年間，跟隨長年婆羅門僧人，奉旨剃度為弟子。他本身是梵人，精通天竺的文字和語言。出生在唐朝，又熟悉這裡的語言。三藏地婆訶羅（Divakara）、提云若那（Dhyanadeva）、寶思惟（Ratnacinta）等所有翻譯工作，都召慧智來做考證，兼任翻譯。後來到了長壽二年癸巳年，慧智在東都佛授記寺自己翻譯了《觀世音頌》一卷。不清楚最終的結局。有沙門明佺，不知道是哪裡人，出家和從事的行業都在佛授記寺。尤其擅長毗尼，兼通經論。天冊萬歲元年，奉旨刊定經目。明佺專門負責纂錄，編次和考證疑問。又與翻譯經書的大德二十餘人，一同參與考證，稱為《大周經錄》。智升說，雖然說是刊定，但是繁瑣和錯誤很多，只是徒有流行，實在難以認可。
【English Translation】 English version: Li Zhui was responsible for polishing the writing, and the Empress Dowager (referring to Wu Zetian) personally wrote a preface placed at the beginning of the scriptures. The Dharma Master Zhao once translated the 'Surangama Sutra' together with the Dharma Master Juehu. He deeply understood the language of the Tang Dynasty and was able to convey the meaning of the Buddhist scriptures very well. Each time he presented new scriptures, he would receive generous rewards. Later, he passed away in the small room where he translated scriptures, at the age of seventy-five. The Empress Dowager ordered him to be buried in Xiangshan, Longmen, Luoyang, and the pagoda still exists today.
Biography of Shitian Dhyanabhadra of Dongsi Temple in Luoyang, Zhou Dynasty
釋Dhyanabhadra (meaning 'Zen Worthy'), also known as Dhyanatara (meaning 'Zen Meditation'), is translated into Chinese as Tianzhi (天智, Heavenly Wisdom). He was a native of the Kingdom of Khotan. He was proficient in both Mahayana and Hinayana Buddhism, and was well-versed in both the truth and the mundane. He was proficient in incantations and Zen. He came here in the first year of Shuichang (year to be determined), and met the Empress Dowager in Luoyang. He was ordered to translate Buddhist scriptures at Dongsi Temple in the Wei Kingdom (later renamed Dongsi Temple in the Great Zhou Dynasty). From that year, the year of Jichou, to the second year of Tianshou, the year of Xinmao, he translated six parts and seven volumes of scriptures, including the 'Avatamsaka Sutra' and the 'Treatise on the Non-Difference of the Dharmadhatu'. The Shramana Chuyi was responsible for recording, the Shramana Fuli was responsible for polishing the writing, and the Shramanas Degan, Huiyan, Faming, Hengjing and others were responsible for verifying the meaning. It is not known where Dharma Master Tianzhi eventually passed away.
Biography of Shitian Huizhi (Ming Quan) of Foshouji Temple in Luoyang, Zhou Dynasty
釋Huizhi, his father was an Indian, belonging to the Brahmin caste. Because of an envoy came here, and then gave birth to Huizhi. Huizhi was very diligent since he was young, and had the ambition to become a monk. During the reign of the Emperor, he followed the Brahmin monk Changnian and was ordained as a disciple by imperial decree. He himself was a Brahmin and was proficient in the writing and language of India. Born in the Tang Dynasty, he was also familiar with the language here. All the translations of Tripitaka Divakara, Dhyanadeva, Ratnacinta, etc., were summoned by Huizhi to do the textual research and serve as translators. Later, in the second year of Changshou, the year of Guisi, Huizhi translated a volume of 'Ode to Avalokitesvara' in Foshouji Temple in Dongdu. The final outcome is not clear. There is a Shramana Ming Quan, who does not know where he is from, and his ordination and career are all in Foshouji Temple. He is especially good at Vinaya and is well-versed in scriptures and treatises. In the first year of Tiance Wansui, he was ordered to publish the catalogue of scriptures. Ming Quan was specially responsible for compiling, arranging and verifying questions. He also participated in the textual research with more than 20 great virtues who translated scriptures, and was called 'The Great Zhou Scripture Record'. Zhisheng said that although it is said to be published, there are many trivialities and errors, and it is only popular in vain, and it is really difficult to approve.
憑準。蓋此錄支經別品雜沓不倫。致為升公之所黜矣。
周洛京寂友傳
釋彌陀山。華言寂友。睹貨邏國人也。自幼出家。游諸印度遍學經論。楞伽俱舍最為窮核。志傳像法不吝鄉邦。杖錫孤征來臻諸夏。因與實叉難陀共譯大乘入楞伽經。又天授中與沙門法藏等譯無垢凈光陀羅尼經一卷。其經佛為劫比羅戰荼婆羅門說。延其壽命。譯畢進內。尋辭帝歸鄉。天后以厚禮餞之。
宋高僧傳卷第二 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第三
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
譯經篇第一之三(正傳十四人附見三人)
唐京師總持寺智通傳
釋智通。姓趙氏。本陜州安邑人也。隋大業中出家受具。后隸名總持寺。律行精明經論該博。自幼挺秀。即有遊方之志。因往洛京翻經館。學梵書並語。曉然明解。屬貞觀中有北天竺僧。赍到千臂千眼經梵本。太宗敕搜天下僧中學解者。充翻經館綴文筆受證義等。通應其選與梵僧對。譯成二卷。天皇永徽四年復于本寺出千囀陀羅尼觀世音菩薩咒一卷觀自在菩薩隨心咒一卷清凈觀世音菩薩陀羅尼一卷。共四部五卷。通善其梵字復究華言。敵對相翻時皆推伏。又云行瑜伽秘密教大有感通。后不知
【現代漢語翻譯】 現代漢語譯本：憑什麼這麼說呢？因為這部錄出的支經，品目雜亂，不成體系，所以被升公（含義不詳）所廢棄。
周洛陽寂友傳
釋彌陀山（Śākyamitra，意為釋迦之友），俗名寂友，是睹貨邏國（Tokharistan）人。他自幼出家，遊歷印度各地，廣泛學習經論，尤其精通《楞伽經》（Laṅkāvatāra Sūtra）和《俱舍論》（Abhidharmakośa）。他立志傳播佛法，不吝惜離開故鄉，獨自拄著錫杖來到中國。因此與實叉難陀（Śikṣānanda）共同翻譯了《大乘入楞伽經》（Mahāyāna Laṅkāvatāra Sūtra）。另外，在天授年間，與沙門法藏（Fazang）等人翻譯了《無垢凈光陀羅尼經》（Vimalaprabhāsanāmadhāraṇī Sūtra）一卷。這部經是佛為劫比羅戰荼婆羅門（Kapila Caṇḍāla Brahmin）所說，以延長他的壽命。翻譯完畢後進獻給朝廷。不久，他向皇帝辭行回鄉，天后以豐厚的禮物為他餞行。
《宋高僧傳》卷第二 大正藏第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第三
宋左街天壽寺通慧大師賜紫沙門贊寧（Zanning）等奉敕撰
譯經篇第一之三（正傳十四人，附見三人）
唐京師總持寺智通傳
釋智通，姓趙，是陜州安邑人。隋朝大業年間出家受具足戒，后隸屬於總持寺。他持戒精嚴，通曉經論。自幼聰穎，便有遊歷四方的志向。因此前往洛陽的翻經館，學習梵文和梵語，很快就精通理解。正逢貞觀年間，有北天竺的僧人，帶來了《千臂千眼經》（Sahasrabhuja-sahasranetra Sūtra）的梵文字。太宗皇帝下令搜尋天下僧人中精通佛學的人，來充實翻經館，擔任綴文、筆受、證義等職務。智通應選，與梵僧共同翻譯，完成了兩卷。天皇永徽四年，又在本寺翻譯了《千囀陀羅尼觀世音菩薩咒》（Sahasra-rava Dhāraṇī Avalokiteśvara Mantra）一卷、《觀自在菩薩隨心咒》（Avalokiteśvara Citta-anuvartana Mantra）一卷、《清凈觀世音菩薩陀羅尼》（Śuddha Avalokiteśvara Dhāraṇī）一卷，共四部五卷。智通精通梵字，又深入研究漢語，在翻譯過程中，他的對譯能力令眾人折服。又說他修行瑜伽秘密教法，頗有感應。後來不知所終。
【English Translation】 English version: On what basis is this said? It is because this recorded collection of sutras, with its miscellaneous and unsystematic categories, was rejected by Sheng Gong (meaning unknown).
Biography of Jiyou of Luoyang in the Zhou Dynasty
Śākyamitra (釋彌陀山), also known as Jiyou (寂友), was a native of Tokharistan (睹貨邏國). He renounced the world at a young age and traveled throughout India, studying various scriptures and treatises, especially proficient in the Laṅkāvatāra Sūtra (楞伽經) and the Abhidharmakośa (俱舍論). Aspiring to propagate the Dharma, he did not hesitate to leave his homeland, traveling alone with his staff to China. Consequently, he co-translated the Mahāyāna Laṅkāvatāra Sūtra (大乘入楞伽經) with Śikṣānanda (實叉難陀). Furthermore, during the Tianshou era, he translated the Vimalaprabhāsanāmadhāraṇī Sūtra (無垢凈光陀羅尼經) in one volume with the monk Fazang (法藏) and others. This sutra was spoken by the Buddha for the Kapila Caṇḍāla Brahmin (劫比羅戰荼婆羅門) to extend his life. After the translation was completed, it was presented to the court. Soon after, he bid farewell to the emperor to return to his homeland, and the Empress Dowager saw him off with generous gifts.
Song Dynasty Biographies of Eminent Monks, Volume 2 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks
Song Dynasty Biographies of Eminent Monks, Volume 3
Compiled by the Purple-robed Śramaṇa Zanning (贊寧), Great Master of Universal Wisdom of Tianshou Temple on the Left Street of the Song Dynasty, by Imperial Order
Chapter 1.3: Translating Scriptures (14 Main Biographies, 3 Incidental Mentions)
Biography of Zhitong of Zongchi Temple in the Tang Dynasty Capital
Śramaṇa Zhitong (智通), whose surname was Zhao (趙), was originally from Anyi in Shanzhou (陜州). He renounced the world and received full ordination during the Daye era of the Sui Dynasty, and later belonged to Zongchi Temple (總持寺). He was meticulous in observing the precepts and well-versed in scriptures and treatises. Intelligent from a young age, he had the ambition to travel far and wide. Therefore, he went to the scripture translation hall in Luoyang to study Sanskrit script and language, quickly becoming proficient in understanding them. It happened that during the Zhenguan era, a monk from North India brought a Sanskrit version of the Sahasrabhuja-sahasranetra Sūtra (千臂千眼經). Emperor Taizong ordered a search for monks throughout the country who were proficient in Buddhist studies to fill the scripture translation hall, serving as drafters, scribes, and certifiers. Zhitong was selected and, together with the Sanskrit monk, translated it into two volumes. In the fourth year of the Yonghui era of Emperor Gaozong, he translated the Sahasra-rava Dhāraṇī Avalokiteśvara Mantra (千囀陀羅尼觀世音菩薩咒), the Avalokiteśvara Citta-anuvartana Mantra (觀自在菩薩隨心咒), and the Śuddha Avalokiteśvara Dhāraṇī (清凈觀世音菩薩陀羅尼), totaling four texts in five volumes. Zhitong was proficient in Sanskrit script and deeply studied the Chinese language. During the translation process, his translation skills impressed everyone. It is also said that he practiced the esoteric teachings of Yoga and had great spiritual responses. His later whereabouts are unknown.
所終。
唐京師奉恩寺智嚴傳
釋智嚴。姓尉遲氏。本于闐國質子也。名樂。受性聰利。隸鴻臚寺授左領軍衛大將軍上柱國封金滿郡公。而深患塵勞唯思脫屣。神龍二年五月奏乞以所居宅為寺。敕允。題榜曰奉恩是也。相次乞舍官入道。十一月二十四日。墨制聽許。景龍元年十一月五日。孝和帝誕節剃染。尋奉敕於此寺翻經多證梵文。諸經成部嚴有力焉。嚴重譯出生無邊法門陀羅尼經。後於石鱉谷行頭陀法。又充終南山至相寺上座。體道用和率從清謹。不知其終。
唐洛京天竺寺寶思惟傳
釋阿你真那。華言寶思惟。北印度迦濕密羅國人。剎帝利種。幼而舍家禪誦為業。進具之後專精律品。而慧解超群學兼真俗。乾文咒術尤攻其妙。加以化導為心無戀鄉國。以天后長壽二年屆于洛都。敕于天宮寺安置。即以其年創譯。至中宗神龍景午。于佛授記天宮福先等寺。出不空罥索陀羅尼經等七部。睿宗大極元年四月。太子洗馬張齊賢等繕寫進內。其年六月敕令禮部尚書晉國公薛稷右常侍高平侯徐彥伯等。詳定入目施行。那自神龍之後不務翻譯。唯精勤禮誦修諸福業。每於晨朝磨香為水。涂浴佛像後方飲食。從始洎終此為恒業。衣缽之外隨得隨施。後於龍門山請置一寺。制度皆依西域。因名天竺焉。門
【現代漢語翻譯】 現代漢語譯本 所終。 唐京師奉恩寺智嚴傳 釋智嚴（釋智嚴，佛教僧侶的名字）。姓尉遲氏（尉遲氏，一個姓氏）。本于闐國（于闐國，古代西域國家）質子也。名樂。受性聰利。隸鴻臚寺（鴻臚寺，古代官署名）授左領軍衛大將軍上柱國封金滿郡公。而深患塵勞唯思脫屣。神龍二年五月奏乞以所居宅為寺。敕允。題榜曰奉恩是也。相次乞舍官入道。十一月二十四日。墨制聽許。景龍元年十一月五日。孝和帝誕節剃染。尋奉敕於此寺翻經多證梵文。諸經成部嚴有力焉。嚴重譯出生無邊法門陀羅尼經（生無邊法門陀羅尼經，佛教經名）。後於石鱉谷行頭陀法（頭陀法，佛教苦行方式）。又充終南山至相寺（至相寺，寺廟名）上座。體道用和率從清謹。不知其終。 唐洛京天竺寺寶思惟傳 釋阿你真那（釋阿你真那，佛教僧侶的名字）。華言寶思惟（寶思惟，法號）。北印度迦濕密羅國（迦濕密羅國，古代北印度國家）人。剎帝利種（剎帝利種，印度種姓制度中的第二等級）。幼而舍家禪誦為業。進具之後專精律品。而慧解超群學兼真俗。乾文咒術尤攻其妙。加以化導為心無戀鄉國。以天后長壽二年屆于洛都。敕于天宮寺安置。即以其年創譯。至中宗神龍景午。于佛授記天宮福先等寺。出不空罥索陀羅尼經（不空罥索陀羅尼經，佛教經名）等七部。睿宗大極元年四月。太子洗馬張齊賢等繕寫進內。其年六月敕令禮部尚書晉國公薛稷右常侍高平侯徐彥伯等。詳定入目施行。那自神龍之後不務翻譯。唯精勤禮誦修諸福業。每於晨朝磨香為水。涂浴佛像後方飲食。從始洎終此為恒業。衣缽之外隨得隨施。後於龍門山請置一寺。制度皆依西域。因名天竺焉（天竺，古代對印度的稱呼）。門
【English Translation】 English version His end. Biography of Zhiyan of Feng'en Temple in the Tang Dynasty Capital The monk Zhiyan (釋智嚴, name of a Buddhist monk), whose surname was Yuchi (尉遲氏, a surname), was originally a hostage from the Kingdom of Khotan (于闐國, an ancient kingdom in the Western Regions). His name was Le. He was naturally intelligent and was assigned to the Honglu Temple (鴻臚寺, a government office in ancient China), granted the title of Grand General of the Left Leading Army Guard, Supreme Pillar of the State, and enfeoffed as Duke of Jinman County. However, he deeply suffered from worldly affairs and only desired to renounce them. In May of the second year of the Shenlong era, he requested to convert his residence into a temple. The imperial edict approved, and it was named Feng'en Temple. Subsequently, he requested to relinquish his official position and enter the Buddhist path. On the 24th day of the eleventh month, a decree in ink granted his request. On the 5th day of the eleventh month of the first year of the Jinglong era, he was tonsured and ordained on the birthday of Emperor Xiaohua. Soon after, he was ordered to translate scriptures at this temple, providing much evidence for the Sanskrit texts. Yan played a significant role in the completion of various scriptures. He translated the 'Sheng Wu Bian Fa Men Dharani Sutra' (生無邊法門陀羅尼經, name of a Buddhist scripture). Later, he practiced the ascetic Dhuta practices (頭陀法, ascetic practices in Buddhism) in Shibie Valley. He also served as the senior monk at Zhixiang Temple (至相寺, name of a temple) in Zhongnan Mountain. He embodied the Dao with harmony and followed purity and diligence. His end is unknown. Biography of Baosiyi of Tianzhu Temple in Luoyang during the Tang Dynasty The monk Anizhenna (釋阿你真那, name of a Buddhist monk), translated into Chinese as Baosiyi (寶思惟, Dharma name), was from the Kingdom of Kashmir (迦濕密羅國, an ancient kingdom in northern India) in North India, of the Kshatriya caste (剎帝利種, the second highest caste in the Indian caste system). From a young age, he renounced his home and devoted himself to meditation and chanting. After receiving full ordination, he specialized in the Vinaya (律品, monastic rules). His wisdom and understanding were outstanding, and he was learned in both worldly and spiritual matters. He was particularly skilled in esoteric mantras and spells. Moreover, he was dedicated to guiding others and had no attachment to his homeland. In the second year of Empress Wu Zetian's Changshou era, he arrived in Luoyang. He was ordered to be settled in Tiangong Temple. In that year, he began translating scriptures. During the Shenlong Jingwu era of Emperor Zhongzong, he translated seven scriptures, including the 'Amoghapasha Dharani Sutra' (不空罥索陀羅尼經, name of a Buddhist scripture), at temples such as Foshouji Tiangong and Fuxian. In April of the first year of Emperor Ruizong's Daji era, Zhang Qixian, the Crown Prince's groom, and others transcribed and presented them to the court. In June of that year, an imperial edict ordered Xue Ji, the Minister of Rites and Duke of Jin, and Xu Yanbo, the Right Attendant and Marquis of Gaoping, to review and implement them. After the Shenlong era, Na did not engage in translation but diligently practiced chanting and cultivated various meritorious deeds. Every morning, he would grind incense into water and use it to bathe the Buddha statue before eating. From beginning to end, this was his constant practice. He gave away whatever he obtained besides his robes and alms bowl. Later, he requested to establish a temple on Dragon Gate Mountain. The system and structure were all based on those of the Western Regions (西域, ancient term for Central Asia and India), hence it was named Tianzhu Temple (天竺, ancient Chinese name for India). Gate
徒學侶同居此寺。精誠所感靈應寔繁。壽百有餘歲。以開元九年終於寺。構塔旌表焉。
唐洛京長壽寺菩提流志傳
釋菩提流志。南天竺國人也。凈行婆羅門種。姓迦葉氏。年十二就外道出家。事波羅奢羅學聲明僧佉等論。歷數咒術陰陽讖緯靡不該通。年逾耳順方乃迴心。知外法之乖違。悟釋門之淵默。隱居山谷積習頭陀。初依耶舍瞿沙三藏學諸經論。其後遊歷五天遍親講肆。高宗大帝。聞其遠譽挹彼高風。永淳二年遣使迎接。天后復加鄭重。令住東洛福先寺。譯佛境界寶雨華嚴等經凡十一部。中宗神龍二年。又住京兆崇福寺譯大寶積經。屬孝和厭代睿宗登極。敕于北苑白蓮池甘露亭續其譯事。翻度云畢。御序冠諸。其經舊新凡四十九會。總一百二十卷。先天二年四月八日進內。此譯場中沙門思忠天竺大首領伊舍羅等譯梵文。天竺沙門波若屈多沙門達摩證梵義。沙門履方宗一慧覺筆受。沙門深亮勝莊塵外無著懷迪證義。沙門承禮云觀神暕道本次文。次有潤文官盧粲學士徐堅中書舍人蘇瑨給事中崔璩中書門下三品陸象先尚書郭元振中書令張說侍中魏知古。儒釋二家構成全美。寶積用賢既廣。流志運功最多。所慊者古今共譯一切陀羅尼末句云莎嚩訶。皆不竊考清濁。遂使命章有異。或云薩婆訶。或云馺皤訶等
【現代漢語翻譯】 現代漢語譯本： 徒弟和同修一起居住在這座寺廟裡。由於精誠所至，感應非常靈驗，活到一百多歲。開元九年在這座寺廟去世，建造佛塔來表彰他。
《唐洛京長壽寺菩提流志傳》
釋菩提流志（Bodhiruci，意為覺愛），是南天竺國人。屬於凈行婆羅門種姓，姓迦葉。十二歲時在外道出家，師從波羅奢羅（Parasara）學習聲明、僧佉等論。精通曆數、咒術、陰陽、讖緯等學問。年過六十才改變心意，認識到外道的謬誤，領悟到佛法的深奧。隱居山谷，長期修習頭陀行。最初依止耶舍瞿沙（Yasoghosha）三藏學習各種經論，之後遊歷五天竺，廣泛親近講經場所。唐高宗皇帝聽說他有很高的聲譽，仰慕他的高尚品格，永淳二年派遣使者迎接他。武則天皇后更加重視他，讓他住在東都洛陽的福先寺，翻譯了《佛境界經》、《寶雨經》、《華嚴經》等共十一部經典。唐中宗神龍二年，又住在京兆的崇福寺翻譯《大寶積經》。適逢唐孝和皇帝去世，唐睿宗即位，下令在北苑白蓮池甘露亭繼續翻譯工作。全部翻譯完畢后，皇帝親自作序。這部經的新舊譯本共有四十九會，總共一百二十卷。先天二年四月八日進獻給朝廷。在這個譯場中，沙門思忠、天竺大首領伊舍羅（Isvara）等人翻譯梵文，天竺沙門波若屈多（Prajnakuta）、沙門達摩（Dharma）證明梵文含義，沙門履方、宗一、慧覺負責筆錄，沙門深亮、勝莊、塵外、無著、懷迪證明經義。沙門承禮、云觀、神暕、道本負責校對文字。還有潤文官盧粲、學士徐堅、中書舍人蘇瑨、給事中崔璩、中書門下三品陸象先、尚書郭元振、中書令張說、侍中魏知古。儒釋兩家共同努力，使譯本完美無缺。《寶積經》的運用和弘揚非常廣泛，菩提流志的貢獻最大。唯一遺憾的是，古今共同翻譯一切陀羅尼時，末句都用『莎嚩訶』（Svaha），沒有仔細考證其清濁音，導致發音有差異，有的寫成『薩婆訶』，有的寫成『馺皤訶』等等。
【English Translation】 English version: The disciples and fellow practitioners lived together in this temple. Due to sincere dedication, the spiritual responses were numerous and effective. He lived to be over a hundred years old and passed away in the temple in the ninth year of the Kaiyuan era. A pagoda was built to commemorate him.
Biography of Bodhiruci of Changshou Temple in Luoyang of the Tang Dynasty
The Venerable Bodhiruci (Bodhiruci, meaning 'Awakened Love') was a native of South India. He belonged to the pure-conduct Brahmin caste, with the surname Kasyapa. At the age of twelve, he left home to join an externalist path, studying grammar, Samkhya, and other treatises under Parasara. He was well-versed in calendrical calculations, incantations, yin-yang, and apocryphal prophecies. Only after the age of sixty did he change his mind, realizing the errors of externalist teachings and comprehending the profundity of Buddhist teachings. He lived in seclusion in mountain valleys, practicing asceticism for a long time. Initially, he relied on the Tripitaka Master Yasoghosha to study various sutras and treatises. Later, he traveled throughout the Five Indias, widely associating with places of teaching. Emperor Gaozong of the Tang Dynasty heard of his great reputation and admired his noble character, sending envoys to welcome him in the second year of Yongchun. Empress Wu Zetian further valued him, allowing him to reside at Fuxian Temple in Dongdu (Eastern Capital) Luoyang, where he translated eleven sutras, including the Buddha-Realm Sutra, the Ratnamegha Sutra, and the Avatamsaka Sutra. In the second year of Shenlong during the reign of Emperor Zhongzong, he resided at Chongfu Temple in Jingzhao (present-day Xi'an) to translate the Maharatnakuta Sutra. Coinciding with the passing of Emperor Xiaozhao and the ascension of Emperor Ruizong, an imperial decree was issued to continue the translation work at the Ganlu Pavilion of the White Lotus Pond in the Northern Garden. After the entire translation was completed, the emperor personally wrote a preface. There were forty-nine assemblies in the old and new translations of this sutra, totaling one hundred and twenty volumes. On the eighth day of the fourth month of the second year of Xiantian, it was presented to the court. In this translation field, the monks Sizhong, the great leader of India Isvara, and others translated the Sanskrit text. The Indian monks Prajnakuta and Dharma verified the meaning of the Sanskrit text. The monks Lufang, Zongyi, and Huijue were responsible for writing. The monks Shenliang, Shengzhuang, Chenwai, Wuzhuo, and Huaidi verified the meaning of the scriptures. The monks Chengli, Yunguan, Shenjian, and Daoben were responsible for proofreading the text. There were also revision officials Lu Can, scholar Xu Jian, secretary of the Chancellery Su Jin, official Cui Qu, Lu Xiangxian, Guo Yuanzhen, Zhang Shuo, and Wei Zhigu. Confucian and Buddhist scholars worked together to make the translation perfect. The application and propagation of the Ratnakuta Sutra were very extensive, and Bodhiruci's contribution was the greatest. The only regret is that when translating all the dharanis, both ancient and modern translators used 'Svaha' for the final phrase, without carefully examining its clear and turbid sounds, resulting in variations in pronunciation, with some writing 'Sarvaha' and others writing 'Svahaha', and so on.
。九呼不倫。楷定梵音悉無本旨。此非梵僧傳誦不的。自是執筆之誤。故克取莎(桑巴反)嚩(無可反)訶(呼個反)為正矣。志開元十二年隨駕居洛京長壽寺。十五年十一月四日。囑誡弟子五日齋時。令侍人散去。右脅安臥奄然而卒。春秋一百五十六。帝聞軫悼。敕試鴻臚卿。謚曰開元一切遍知三藏。遣內侍杜懷信監護喪事。出內庫物務令優贍。用鹵簿羽儀幡幢花蓋闐塞衢路。十二月一日遷窆于洛南龍門西北原起塔。勒石志之。
系曰。西域喪禮其太簡乎。或有國王酋長傾心致重者。勿過舁之火葬。若東夏僧用鹵簿導喪身罕聞之矣。嗚呼道尊德貴。不言而邀。此不其盛歟。
唐羅浮山石樓寺懷迪傳(般若力善部末摩)
釋懷迪。循州人也。先入法于南樓寺。其山半在海涯半連陸岸。乃仙聖游居之靈府也。迪久探經論多所該通。七略九流粗加尋究。以海隅之地津濟之前。數有梵僧寓止於此。迪學其書語自茲通利。菩提流志初譯寶積。召迪至京證義。事畢南歸。後於廣府遇一梵僧赍多羅葉經一夾。請共翻傳勒成十卷。名大佛頂萬行首楞嚴經是也。迪筆受經旨緝綴文理。后因南使附經入京。即開元中也。又乾元元年有罽賓三藏般若力。中天竺婆羅門三藏善部末摩。個失密三藏舍那。並慕化入朝。詔以力
【現代漢語翻譯】 現代漢語譯本：九呼『不倫』，楷定梵音完全沒有根據。這並非梵僧傳誦不準確，而是執筆記錄的人的錯誤。所以應該校正為『莎嚩訶』(Śrāvakāḥ，意為聲聞)。義凈在開元十二年跟隨皇帝居住在洛京長壽寺。開元十五年十一月四日，囑咐告誡弟子們五日齋時的事情，讓侍從們散去，右側臥安詳地去世了，享年一百五十六歲。皇帝聽聞后非常悲痛，下令追贈鴻臚卿的官職，謚號為『開元一切遍知三藏』，派遣內侍杜懷信監護喪事，拿出內庫的物品，務必使喪事優厚完備。用鹵簿、羽儀、幡幢、花蓋填滿了道路。十二月一日，遷葬于洛南龍門西北的原地，並立石碑記載此事。
系曰：西域的喪禮是不是太簡略了？或許有國王或酋長傾心重視喪事，也不過是用火葬。像東夏僧人這樣用鹵簿引導喪葬隊伍的情況，很少聽說啊。唉，道尊德貴，不用言語就能得到尊重，這難道不是非常盛大的事情嗎？
唐羅浮山石樓寺懷迪傳(般若力(Prajñābala)善部末摩(Śubhakarmā))
釋懷迪，是循州人。先在南樓寺出家。這座山一半在海邊，一半連線陸地，是仙聖游居的靈府。懷迪長期研究經論，廣泛通達，對七略九流也粗略地尋究過。因為地處海邊，是渡口，經常有梵僧在此停留，懷迪學習他們的文字和語言，從此變得通利。菩提流志(Bodhiruci)最初翻譯《寶積經》時，召懷迪到京城考證經義。事情完畢后，懷迪返回南方。後來在廣府遇到一位梵僧，帶著一夾多羅葉經書，請求共同翻譯，勒成十卷，名為《大佛頂萬行首楞嚴經》。懷迪筆錄經文，編輯整理文理。後來通過南方的使者將經書送入京城，即開元年間。另外，乾元元年，有罽賓(Kashmir)三藏般若力(Prajñābala)，中天竺婆羅門三藏善部末摩(Śubhakarmā)，個失密(Kashmir)三藏舍那(Jñāna)，都仰慕中原文化前來朝見，皇帝下詔讓般若力(Prajñābala)
【English Translation】 English version: To utter 'Bu Lun' nine times, fixing the Sanskrit sound is completely without basis. This is not because the Sanskrit monks transmitted it inaccurately, but rather a mistake by the person taking notes. Therefore, it should be corrected to 'Śrāvakāḥ' (莎嚩訶, meaning 'hearers'). In the twelfth year of Kaiyuan, Yijing resided in Changshou Temple in Luoyang, accompanying the emperor. On the fourth day of the eleventh month of the fifteenth year of Kaiyuan, he instructed and cautioned his disciples about the five-day fast, dismissed the attendants, and passed away peacefully lying on his right side, at the age of one hundred and fifty-six. The emperor was deeply saddened upon hearing this and ordered that he be posthumously awarded the title of Honglu Qing, with the posthumous title 'Kaiyuan Sarvajñāna Tripitaka'. He dispatched the inner attendant Du Huaixin to oversee the funeral arrangements and provided items from the inner treasury to ensure the funeral was lavish and complete. The roads were filled with the imperial procession, ceremonial guards, banners, canopies, and floral decorations. On the first day of the twelfth month, he was moved and buried at the original site northwest of Longmen in Luonan, and a stone stele was erected to record this event.
It is said: Are the funeral rites of the Western Regions too simple? Perhaps some kings or chieftains may value funerals, but it is no more than cremation. It is rare to hear of Eastern Xia monks using an imperial procession to lead the funeral procession. Alas, the Dao is revered and virtue is valued, and respect is gained without speaking. Is this not a grand affair?
Biography of Huai Di of Shishou Temple on Mount Luofu in the Tang Dynasty (Prajñābala (般若力), Śubhakarmā (善部末摩))
釋Huai Di was a native of Xunzhou. He first entered the Sangha at Nanlou Temple. This mountain is half on the seashore and half connected to the land, a spiritual abode where immortals and sages reside. Huai Di studied the scriptures and treatises for a long time, achieving broad understanding, and also roughly explored the Seven Summaries and Nine Schools. Because it was located on the coast, serving as a ferry crossing, Sanskrit monks often stayed here. Huai Di learned their writing and language, and from then on became proficient. When Bodhiruci (菩提流志) first translated the Ratnakuta Sutra (寶積經), he summoned Huai Di to the capital to verify the meaning of the scriptures. After the matter was completed, Huai Di returned to the south. Later, in Guangzhou, he met a Sanskrit monk who carried a bundle of palm-leaf scriptures and requested to translate them together, compiling them into ten volumes, named the Śūraṅgama Sūtra (大佛頂萬行首楞嚴經). Huai Di transcribed the scriptures, edited and organized the text. Later, he sent the scriptures to the capital through the southern envoys, which was during the Kaiyuan era. In addition, in the first year of Qianyuan, Prajñābala (般若力), a Tripitaka master from Kashmir (罽賓), Śubhakarmā (善部末摩), a Tripitaka master from a Brahmin family in Central India, and Jñāna (舍那), a Tripitaka master from Kashmir (個失密), all admired Chinese culture and came to pay tribute to the court. The emperor ordered Prajñābala (般若力)
為太常少卿。末摩為鴻臚少卿。並員外接放還本土。或云各赍經至。屬燕趙阻兵不遑宣譯。故以官品榮之。
唐京兆慈恩寺寂默傳
釋牟尼室利。華言寂默。其為人也。神宇高爽量度真率。德宗貞元九年發那爛陀寺擁錫東來。自言從北印度往此寺。出家受戒學法焉。十六年至長安興善寺。十九年徒崇福醴泉寺。復于慈恩寺請行翻譯事。乃將奘師梵本。出守護國界主陀羅尼經十卷。又進六塵獸圖。帝悅檀施極多。元和元年六月十九日卒于慈恩寺。初默說中天竺摩伽陀國那爛陀寺。周圍四十八里。九寺一門。是九天王所造。默在寺日住者萬餘。以大法師處量綱任。西域伽藍無如其高廣矣。案守護國界主經。是般若譯。牟尼證梵本。翰林待詔光宅寺智真譯語。圓照筆受。鑒虛潤文。澄觀證義焉。
唐丘慈國蓮華寺蓮華精進傳
釋勿提提羼魚。華言蓮華精進。本屈支城人也。即龜茲國亦云丘慈。正曰屈支。時唐使車奉朝到彼土。城西門外有蓮華寺。進居此中號三藏苾芻。奉朝至誠祈請。開譯梵夾傳歸東夏。進允之。遂譯出十力經。可用東紙三幅。成一卷。是佛在舍衛國說。安西境內有前踐山。山下有伽藍。其水滴溜成音可愛。彼人每歲一時采綴其聲以成曲調。故耶婆瑟雞。開元中用為羯鼓曲名。樂工
【現代漢語翻譯】 現代漢語譯本：被任命為太常少卿。末摩被任命為鴻臚少卿。他們都被以外官的身份遣返回鄉。有人說他們各自帶著經書來到中原，但由於當時燕趙一帶戰亂，沒有時間進行翻譯，所以朝廷授予他們官職以示尊重。
唐京兆慈恩寺寂默傳
釋牟尼室利（Śākyamuni，意為釋迦族之聖），漢名寂默。他為人神采飛揚，氣度坦率。唐德宗貞元九年，他從那爛陀寺（Nālandā，古印度佛教寺院及大學）出發，帶著錫杖來到東方。他說自己從北印度來到那爛陀寺出家受戒，學習佛法。貞元十六年到達長安興善寺，貞元十九年移居崇福醴泉寺。之後在慈恩寺請求從事翻譯工作。於是他將玄奘法師帶回的梵文原本，翻譯出《守護國界主陀羅尼經》十卷。又進獻了六塵獸圖。皇帝很高興，賞賜了很多財物。元和元年六月十九日，寂默在慈恩寺圓寂。據寂默說，中天竺摩伽陀國（Magadha）的那爛陀寺，周圍四十八里，有九座寺廟和一個大門，是九位天王建造的。寂默在寺廟時，居住著一萬多人，由大法師處量負責管理。西域的寺院沒有比它更宏偉廣闊的了。根據記載，《守護國界主經》是般若（Prajñā）翻譯的，牟尼室利（Śākyamuni）校對梵文原本，翰林待詔光宅寺智真擔任翻譯，圓照筆錄，鑒虛潤色，澄觀負責義理的考證。
唐丘慈國蓮華寺蓮華精進傳
釋勿提提羼魚（Buddha-deva-kṣānti，意為佛天忍），漢名蓮華精進。他是屈支城人，也就是龜茲國，也叫丘慈，正確的名稱是屈支。當時唐朝使者車奉朝到達那裡。城西門外有一座蓮華寺（Padma-vihāra），蓮華精進居住在此，號稱三藏苾芻（Tripiṭaka Bhikṣu）。車奉朝至誠祈請他翻譯梵文經典，帶回東土。蓮華精進答應了，於是翻譯出《十力經》（Daśa-bala-sūtra），可以用東方的紙三幅寫成一卷。這部經是佛陀在舍衛國（Śrāvastī）宣說的。安西境內有前踐山，山下有一座寺院。那裡的水滴滴落，聲音非常動聽。當地人每年都會採集這些聲音，編成曲調。所以耶婆瑟雞（Yavaseki）在開元年間被用作羯鼓曲的曲名，樂工演奏。
【English Translation】 English version: He was appointed as Vice Minister of the Court of Imperial Sacrifices. Moma was appointed as Vice Minister of the Court of State Ceremonial. Both were dismissed from their posts and sent back to their homelands. Some say that they each brought scriptures with them, but due to the warfare in the Yan and Zhao regions, there was no time to translate them. Therefore, the court honored them with official titles as a sign of respect.
Biography of Jimo (Śākyamuni) of Ci'en Temple in Jingzhao during the Tang Dynasty
The Śramaṇa Śākyamuni, whose Chinese name is Jimo (寂默, meaning 'Silent Serenity'). He was a man of lofty spirit and genuine temperament. In the ninth year of the Zhenyuan era of Emperor Dezong of the Tang Dynasty, he set out from Nālandā Monastery, carrying his staff eastward. He said that he had come to this monastery from North India to be ordained and study the Dharma. In the sixteenth year of Zhenyuan, he arrived at Xingshan Temple in Chang'an. In the nineteenth year, he moved to Chongfu Liquan Temple. Later, he requested to engage in translation work at Ci'en Temple. There, he translated the ten volumes of the Dhāraṇī Sūtra of the Sovereign of the Protecting Nation, based on the Sanskrit original brought back by Master Xuanzang. He also presented a painting of the Six Dust Beasts. The emperor was pleased and bestowed many gifts. On the nineteenth day of the sixth month of the first year of the Yuanhe era, Jimo passed away at Ci'en Temple. According to Jimo, Nālandā Monastery in Magadha, Central India, was forty-eight li in circumference, with nine temples and one gate, built by the Nine Heavenly Kings. When Jimo was at the monastery, it housed over ten thousand residents, managed by the Dharma Master Chuliang. No monastery in the Western Regions was as grand and vast. According to records, the Sūtra of the Sovereign of the Protecting Nation was translated by Prajñā, with Śākyamuni proofreading the Sanskrit original, the Hanlin Academician Zhizhen of Guangzhai Temple serving as the translator, Yuanzhao taking notes, Jianxu polishing the text, and Chengguan verifying the meaning.
Biography of Lianhua Jingjin (Buddha-deva-kṣānti) of Lianhua Temple in the Kingdom of Qiuci during the Tang Dynasty
The Śramaṇa Buddha-deva-kṣānti, whose Chinese name is Lianhua Jingjin (蓮華精進, meaning 'Lotus Vigor'). He was a native of the city of Quzhi, which is also known as the Kingdom of Kucha, or Qiuci, the correct name being Quzhi. At that time, the Tang envoy Che Fengchao arrived there. Outside the west gate of the city was Lianhua Temple (Padma-vihāra), where Lianhua Jingjin resided, known as the Tripiṭaka Bhikṣu. Che Fengchao sincerely requested him to translate Sanskrit scriptures and bring them back to the East. Lianhua Jingjin agreed, and thus translated the Ten Powers Sūtra (Daśa-bala-sūtra), which could be written on three sheets of Eastern paper to form one volume. This sūtra was preached by the Buddha in Śrāvastī. Within the Anxi region is Qianjian Mountain, at the foot of which is a monastery. The sound of the dripping water there is very pleasant. The locals collect these sounds every year and compose melodies. Therefore, Yavaseki was used as the name of a jiegu melody during the Kaiyuan era, played by musicians.
最難其杖撩之術。進寺近其滴水也。其經是沙門悟空同十地迴向輪經。共十一卷赍進貞元中請編入藏。值圓照續錄故述其由。
唐北庭龍興寺戒法傳
釋尸羅達摩。華言戒法也。本于闐人。學業該通善知華梵。居於是國為大法師。唐貞元中悟空回至北庭。其本道節度使楊襲古。與龍興寺僧請法為譯主。翻十地經。法躬讀梵文並譯語。沙門大震筆受。法超潤文。善信證義。悟空證梵文。又譯迴向輪經。翻傳才畢繕寫欲終。遇北庭宣慰中使段明秀事訖回。與北庭奏事官牛昕安西奏事官程鍔等。相隨入朝。為沙河不通取回鶻路。其梵夾留北庭龍興寺藏。赍所譯唐本至京。即貞元五載也。法譯事方終。卻回豁丹。豁丹一云于遁。此皆嶺北人之呼召耳。若五印度語云瞿薩怛那。華言乳國。亦云地乳也。
唐蓮華傳
釋蓮華。本中印度人也。以興元元年杖錫謁德宗。乞鐘一口歸天竺聲擊。敕廣州節度使李復修鼓鑄畢。令送于南天竺金堆寺。華乃將此鐘。于寶軍國毗盧遮那塔所安置。后以華嚴後分梵夾附舶。來為信者。般若三藏於崇福寺翻成四十卷焉。一云梵夾本是南天竺烏荼國王書獻支那天子。書云。手自書寫華嚴經百千偈中所說善財童子五十五聖者。善知識入不思議解脫境界普賢行愿品。謹奉進上。愿
【現代漢語翻譯】 現代漢語譯本：最難的是掌握『杖撩』（一種武術技巧或修行方法）之術。進入寺廟是爲了接近那『滴水』（比喻佛法的精髓或恩澤）。這部經是沙門悟空從十地帶回的《迴向輪經》。共有十一卷，在貞元年間帶回，請求編入藏經。恰逢圓照法師續錄，故在此敘述其緣由。
唐北庭龍興寺戒法傳
釋尸羅達摩（Śīladharma），漢譯為戒法。是于闐人。學識淵博，精通梵語和漢語。居住在於闐國，是當地的大法師。唐貞元年間，悟空回到北庭。當時的本道節度使楊襲古，與龍興寺的僧人一起，請戒法擔任譯主，翻譯《十地經》。戒法親自誦讀梵文並翻譯，沙門大震負責筆錄，法超負責潤色文字，善信負責考證義理，悟空負責考證梵文。之後又翻譯了《迴向輪經》。翻譯和傳抄即將完成時，恰逢北庭宣慰中使段明秀完成使命返回，與北庭奏事官牛昕、安西奏事官程鍔等人，一同入朝。因為沙河不通，所以取道回鶻。梵文經卷留在北庭龍興寺收藏。將所翻譯的漢文字帶到京城，即貞元五年。戒法完成翻譯工作后，返回于闐。于闐，又稱于遁。這些都是嶺北人對它的稱呼。如果用五印度的語言來說，叫做瞿薩怛那（Gostana），漢譯為乳國，也叫地乳。
唐蓮華傳
釋蓮華，是中印度人。在興元元年，拄著錫杖拜謁德宗皇帝，請求鑄造一口鐘，帶回天竺敲擊。皇帝敕令廣州節度使李復修鑄造完畢，送往南天竺的金堆寺。蓮華於是將這口鐘，安置在寶軍國的毗盧遮那塔（Vairocana）旁。後來將《華嚴經》後分的梵文經卷附在商船上，送給信徒。般若三藏（Prajna）在崇福寺將之翻譯成四十卷。另一種說法是，梵文經卷原本是南天竺烏荼國王書寫並獻給支那天子的。書上說：『親自書寫《華嚴經》百千偈中所說的善財童子五十五位聖者，善知識進入不可思議解脫境界普賢行愿品。謹此奉上，愿……』
【English Translation】 English version: The most difficult is the art of mastering 『Zhang Liao』 (a martial art technique or a method of practice). Entering the temple is to get close to that 『dripping water』 (a metaphor for the essence or grace of the Buddha's teachings). This scripture is the 『Returning Wheel Sutra』 brought back by the Śrāmaṇa Wukong from the Ten Bhūmis (Ten Grounds). It has a total of eleven volumes, brought back during the Zhenyuan era, requesting to be included in the Tripitaka. It happened that Yuanzhao continued the recording, so I will describe the reason here.
Biography of Jie Fa (Śīladharma) of Longxing Temple in Beiting during the Tang Dynasty
Śīladharma, translated as Jie Fa (Precept Dharma). He was a native of Khotan. He was knowledgeable and proficient in both Sanskrit and Chinese. He lived in Khotan and was a great Dharma master there. During the Zhenyuan era of the Tang Dynasty, Wukong returned to Beiting. Yang Xigu, the Jiedushi (military governor) of the region at the time, together with the monks of Longxing Temple, invited Jie Fa to be the translator of the 『Ten Bhūmi Sutra』. Jie Fa personally recited the Sanskrit text and translated it, the Śrāmaṇa Dazhen was responsible for writing it down, Fa Chao was responsible for polishing the text, the faithful were responsible for verifying the meaning, and Wukong was responsible for verifying the Sanskrit text. Later, he also translated the 『Returning Wheel Sutra』. When the translation and transcription were about to be completed, it happened that Duan Mingxiu, the Central Envoy of Beiting Xuanwei (Pacification Commissioner), returned after completing his mission, together with Niu Xin, the official reporting matters from Beiting, and Cheng E, the official reporting matters from Anxi, to go to the imperial court. Because the Shāhé River was impassable, they took the route through the Uyghur region. The Sanskrit scriptures were left in the Longxing Temple in Beiting for collection. The translated Chinese text was brought to the capital, which was the fifth year of Zhenyuan. After Jie Fa completed the translation work, he returned to Khotan. Khotan is also called Yutian. These are all names used by the people north of the mountains to call it. If using the language of the Five Indies, it is called Gostana, which is translated as Milk Country, also called Earth Milk.
Biography of Lian Hua during the Tang Dynasty
Śrāmaṇa Lian Hua was a native of Central India. In the first year of Xingyuan, he visited Emperor Dezong with a staff and requested to cast a bell to take back to India to strike. The emperor ordered Li Fu, the Jiedushi of Guangzhou, to complete the casting and send it to the Jīnduī Temple in South India. Lian Hua then placed this bell next to the Vairocana Pagoda in Baojun Kingdom. Later, he attached the Sanskrit scriptures of the latter part of the Avataṃsaka Sūtra to a merchant ship and sent them to believers. Prajna translated it into forty volumes at Chongfu Temple. Another saying is that the Sanskrit scriptures were originally written by the king of Uta in South India and presented to the Son of Heaven of Zhītian. The book says: 『Personally wrote the fifty-five sages of Sudhana mentioned in the hundred thousand verses of the Avataṃsaka Sūtra, the good knowledge entering the inconceivable liberation realm, the Samantabhadra's practices and vows chapter. I respectfully offer it, may...』
于龍華會中奉覲云。即貞元十一年也。至十二年六月。詔于崇福寺翻譯。罽賓沙門般若宣梵文。洛京天宮寺廣濟譯語。西明寺圓照筆受。智柔智通綴文。成都府正覺寺道恒鑒虛潤文。千福寺大通證義。澄觀靈邃詳定。神策軍護軍中尉霍仙鳴左街功德使竇文場寫進。十四年二月解座。
唐大聖千福寺飛錫傳
釋飛錫。未知何許人也。神氣高邈識量過人。初學律儀。後於天臺法門一心三觀。與沙門楚金棲心研習。天寶初游于京闕。多止終南紫閣峰草堂寺。屬不空當途傳譯。慎選英髦錫預其數。頻登筆受潤文之任。代宗永泰元年四月十五日。奉詔于大明宮內道場同義學沙門良賁等十六人。參譯仁王護國般若經並密嚴經。先在多羅葉時。並是偈頌。今所譯者多作散文。不空與錫等及翰林學士柳抗。重更詳定。錫充證義。正員辭筆不愧斯職也。
系曰。錫外研儒墨。其筆仍長。時多請其論撰。如忠國師楚金等碑。與晉陵德宣吳興晝公同獵廣原。不知鹿死何人之手。然宣錫二公亦有不羈之失。緣飾過其實。如晝公合建中之體。擬事得其倫。唯虛與實不可同日也。
唐京師大安國寺子鄰傳
釋子鄰姓范氏。兗州干封大范村人也。父峻朝不喜三寶。或見桑門必加咄唾。有問其故即欲驅焉。鄰生已數歲。
【現代漢語翻譯】 現代漢語譯本：在龍華會（指彌勒佛在龍華樹下舉行的法會）中奉覲，即貞元十一年。至十二年六月，皇帝下詔在崇福寺翻譯佛經。罽賓（今克什米爾地區）的沙門（出家修道的人）般若宣讀梵文，洛京（洛陽）天宮寺的廣濟翻譯，西明寺的圓照負責筆受（記錄），智柔、智通負責綴文（潤色文字），成都府正覺寺的道恒、鑒虛負責潤文，千福寺的大通負責證義（考證義理），澄觀、靈邃負責詳定（詳細審定）。神策軍護軍中尉霍仙鳴，左街功德使竇文場負責書寫進呈。十四年二月翻譯完畢。
唐大聖千福寺飛錫傳
釋飛錫，不知是哪裡人。神氣高遠，識見超人。最初學習律儀（佛教戒律），後來在天臺法門一心研習三觀（空觀、假觀、中觀）。與沙門楚金一起潛心研習。天寶初年遊歷京城，多住在終南山紫閣峰草堂寺。適逢不空（指不空三藏）當權翻譯佛經，慎重選擇英才，飛錫也參與其中。多次擔任筆受、潤文的職務。代宗永泰元年四月十五日，奉詔在大明宮內道場與義學沙門良賁等十六人，一同翻譯《仁王護國般若經》和《密嚴經》。原先在貝葉經上時，都是偈頌（詩歌形式），現在翻譯的多數是散文。不空與飛錫等人以及翰林學士柳抗，重新詳細審定。飛錫擔任證義。他的文筆勝任這個職務。
系曰：飛錫對外研究儒家、墨家學說，他的文筆仍然擅長。當時很多人請他撰寫文章，如忠國師楚金等的碑文。他與晉陵德宣、吳興晝公一同打獵，不知道鹿死在誰的手裡。然而德宣和飛錫二公也有不拘小節的過失，粉飾超過了實際情況。像晝公符合建中的風格，擬事得當。只有虛和實不能相提並論。
唐京師大安國寺子鄰傳
釋子鄰，姓范，是兗州干封大范村人。他的父親范峻朝不喜歡佛教，如果看到僧人必定加以唾罵。有人問他原因，他就想驅趕僧人。子鄰出生時已經幾歲了。
【English Translation】 English version: He paid homage at the Dragon Flower Assembly (referring to the Dharma assembly held by Maitreya Buddha under the Dragon Flower Tree), which was in the eleventh year of the Zhenyuan era. In the sixth month of the twelfth year, the emperor issued an edict to translate scriptures at Chongfu Temple. The Shramana (ascetic) Prajna from Kipin (Kashmir) recited the Sanskrit text, Guangji from Tiangong Temple in Luoyang translated, Yuanzhao from Ximing Temple was responsible for writing down (recording), Zhirou and Zhitong were responsible for embellishing the text (polishing the writing), Daoheng and Jianxu from Zhengjue Temple in Chengdu Prefecture were responsible for refining the writing, Datong from Qianfu Temple was responsible for verifying the meaning (examining the meaning), and Chengguan and Lingsui were responsible for detailed review (detailed examination). Huo Xianming, the military commissioner of the Shence Army, and Dou Wenchang, the meritorious envoy of the Left Street, were responsible for writing and presenting the translated scriptures. The translation was completed in the second month of the fourteenth year.
Biography of Shishi Feixi of QIanfu Temple of Great Sage of Tang Dynasty
Shishi Feixi, it is unknown where he was from. His spirit was lofty and his knowledge surpassed others. He initially studied the Vinaya (Buddhist precepts), and later diligently studied the Three Views (emptiness, provisional existence, and the middle way) of the Tiantai school. He and Shramana Chujin devoted themselves to study. In the early years of the Tianbao era, he traveled to the capital and often stayed at the Thatched Cottage Temple on Zigefeng Peak in Zhongnan Mountain. He happened to be involved in the translation of scriptures by Bukong (Amoghavajra), who carefully selected talents, and Feixi was among them. He frequently held the positions of scribe and editor. On the fifteenth day of the fourth month of the first year of the Yongtai era of Emperor Daizong, he was ordered to translate the 'Benevolent Kings Prajna Paramita Sutra' and the 'Ghanavyuha Sutra' together with sixteen people, including the learned Shramana Liang Ben, in the inner Daoming Palace. Originally, on palm leaves, they were all in the form of gathas (verses), but now most of the translations are in prose. Bukong and Feixi, along with the Hanlin scholar Liu Kang, re-examined them in detail. Feixi was in charge of verifying the meaning. His writing skills were worthy of this position.
Commentary: Feixi studied Confucianism and Mohism externally, and his writing skills were still excellent. At that time, many people asked him to write articles, such as the inscriptions for the National Teacher Zhong Chujin. He and Dexuan of Jinling and Gong Zhou of Wuxing went hunting together, but it is unknown who killed the deer. However, Dexuan and Feixi also had the fault of being unrestrained, embellishing beyond reality. Like Gong Zhou, he conformed to the style of the Jianzhong era and was appropriate in his descriptions. Only emptiness and reality cannot be compared on the same day.
Biography of Shishi Zilin of Da'an Temple in the Capital of Tang Dynasty
Shishi Zilin, whose surname was Fan, was from Dafan Village in Ganfeng, Yanzhou. His father, Fan Junzhao, disliked Buddhism. If he saw a monk, he would definitely spit on him. If someone asked him why, he would want to drive the monk away. Zilin was already several years old when he was born.
小字鄰兒。見著袈裟者則生慕羨之意。開元初東都廣愛寺慶修律師游于代宗。經范氏之舍。鄰一見之喜貫顏色。拜求出家。問曰。父母云何。對曰。不令堂親知。知則遭棰撻矣。師但先去某乃影隨。律師行五里間。鄰已至矣。及洛寺受教之易。若甘之受和焉。染削已或名志鄰。至十一年忽思二親。辭歸寧覲。其父喪明母終已三載矣。因詣岳廟求知母之幽趣。即敷坐具誦法華經。誓見天齊王為期。其夜岳神果召鄰。問何故懇苦如是。鄰曰。母王氏亡來已經除服。敢問大王。母今何在。王顧簿吏。對曰。王氏見繫獄受苦。鄰曰。我母何罪。王曰。生和尚時食雞卵。又取白傅頭瘡。坐是之故。職汝之由。鄰悲號委頓求王請免。曰縶縻有分放釋無門。然則為法師計。請往鄮山禮阿育王塔。或可原也。鄰詰朝遵途。到句章山寺叩頭哀訴。五輪著地禮畢投策至四萬數。俄聞有呼鄰聲。若蔡順之解。望空見雲氣中。母謝曰。承汝之力得生忉利天矣。故來報汝。倏然不見。鄰后求解經論至於關輔間。外學兼通美聲籍甚。以名僧之選。恒入肅宗內殿應奉。高其舌端精於捷對。御前口占敘述皇道。時輩靡及。敕賜紫方袍。充供奉僧。代宗即位。更崇釋氏。永泰中不空重譯仁王護國密嚴等經。鄰與千福寺法崇西明寺慧靜保壽寺圓寂分職證義。
並良賁潤文。鄰莫測其終。先所禮塔今鄮山育王寺后峰之翠微。茅庵基。及井存焉。井實方池。其水碧色。緣苔泛泛。然辭人游者詩詠絕多矣。
唐醴泉寺般若傳
釋般若。罽賓國人也。貌質魁梧執戒嚴整。在京師充義學沙門。憲宗敦崇佛門深思翻譯。奈何有事于蜀部。劉辟阻命。王承宗未平朝廷多故。至元和五年庚寅。詔工部侍郎歸登孟簡劉伯芻蕭俯等。就醴泉寺譯出經八卷。號本生心地觀。此之梵夾乃高宗朝師子國所進者。寫畢進上。帝覽有敕。朕愿為序。尋頌下其文。冠于經首。三藏賜帛。證義諸沙門錫賚有差。先於貞元中譯華嚴經後分四十卷。此蓋烏荼國王所進者。於時而賜紫衣。后大中中法寶大師玄暢奏請入藏焉。
唐上都章敬寺悟空傳
釋悟空。京兆雲陽人。姓車氏。後魏拓跋之遠裔也。天假聰敏志尚典墳。孝悌之聲藹于鄉里屬玄宗德被遐方。罽賓國愿附大唐。遣大首領薩婆遠干與三藏舍利越摩。于天寶九載來朝闕庭。請使巡按。明年敕中使張韜光。將國信行官兼吏四十餘人西邁。時空未出俗名奉朝。授左衛涇州四門府別將令隨使臣自安西路去。至十二載。至健陀羅國。罽賓東都城也。其王禮接唐使。使回。空篤疾留健陀羅。病中發願。痊當出家。遂投舍利越摩落髮。號達摩馱
都。華言法界。當肅宗至德二年也。洎年二十九。于迦濕彌羅國受具足戒。文殊矢涅地為親教師。鄔不羼提為羯磨阿遮利耶馱里。巍地為教授。于蒙鞮寺。諷聲聞戒。習根本律儀。然北天竺國皆薩婆多學也。后巡歷數年遍瞻八塔。為憶君親因咨本師舍利越摩。再三方允。摩手授梵本十地迴向輪十力三經。共一夾。並佛牙舍利。以贈別。空行從北路。至睹貨羅國。五十七蕃中有一城。號骨咄國城果有小海。空行次南岸。地輒搖動。云陰雨暴霆擊雹飛。乃奔就一大樹間。時有眾商咸投其下。商主告眾曰。誰赍佛舍利異物殊珍耶。不爾龍神何斯忿怒。有則投于海中無令眾人惶怖。如藏匿者自貽伊咎。空為利東夏之故潛乞龍神宥過。自卯達申雨雹方霽。回及龜茲居蓮華寺。遇三藏法師勿提提羼魚。善於傳譯。空因將十力經夾請翻之。尋抵北庭大使覆命。空出梵夾。于闐三藏戒法為譯主。空證梵文並度語。翻成十地。迴向輪經。事訖隨中使段明秀。以貞元五年己巳達京師。敕于躍龍門使院安置。進上佛牙舍利經本。宣付左神策軍繕寫。功德使竇文場。寫畢進呈。敕署空壯武將軍試太常卿。乃歸章敬寺。次返雲陽。問二親墳樹已拱矣。凡所往來經四十年。於時已六十餘。所翻經三本共十一卷。翻經大德圓照續開元錄。皆編入藏。復
記空之行狀焉。
唐京師滿月傳(智慧輪)
釋滿月者。西域人也。爰來震旦務在翻傳。瑜伽法門一皆貫練。既多神效眾所推欽。開成中進梵夾。遇偽甘露事去未旋踵。朝廷無復記綱不暇翻譯。時悟達國師知玄。好學聲明。禮月為師。情相款密指教梵字並音字之緣界。悉曇八轉深得幽趣。玄曰。異哉。吾體兩方之言。愿參象胥之末可乎。因請翻諸禁咒。乃與菩薩嚩日羅金剛悉地等。重譯出陀羅尼集四卷。又佛為毗戌陀天子說尊勝經一卷。詳核三複曲盡佛意。此土先已有陀羅尼集十二卷。新翻四卷未聞入藏。月等俱不測其終。次有般若斫迦三藏者。華言智慧輪。亦西域人。大中中行大曼拏羅法。已受灌頂為阿阇梨。善達方言深通密語。著佛法根本。宗乎大毗盧遮那。為諸佛所依。法之根本者陀羅尼是也。至於出生無邊法門。學者修戒定慧以總侍助成。速疾之要無以超越。又述示教指歸共一十餘言。皆大教之鈐鍵也。出弟子紹明。咸通年中刻石記傳焉。
論曰。無漏海中震潮音而可怪。總持言下書梵字而不常。未聞者聞。聞光音天之餘響。未解者解。解最上法之所詮。聖賢飲之為醇醪。凡劣啜之成糟粕。若夫有緣則遇。無道則違。秦獄既械其利防。此無緣也。漢庭肇迎其白馬。斯有感焉。聽彼異呼覽其
【現代漢語翻譯】 現代漢語譯本：記錄空性的修行狀態。
唐朝京師滿月傳（智慧輪）
釋滿月，是西域人。來到震旦（中國）致力於翻譯佛經。對於瑜伽法門全部精通熟練。因為有很多神奇的效驗，受到大眾的推崇和欽佩。開成（唐文宗年號）年間進獻梵文佛經，遇到偽造甘露的事情離開，沒有立刻返回。朝廷沒有重新記錄，沒有空閑翻譯。當時悟達國師知玄，愛好學習聲明（音韻學），以滿月為老師。彼此情意深厚密切，滿月指教他梵文字母以及音字之間的關係，悉曇（梵文字母）的八轉變化，知玄都深深領會其中的奧妙。知玄說：『太奇妙了！我能掌握兩種語言，希望能在翻譯事業中貢獻微薄的力量可以嗎？』於是請求翻譯各種禁咒。於是與菩薩嚩日羅（Vajra，金剛）金剛悉地（Siddhi，成就）等，重新翻譯出《陀羅尼集》四卷。又有佛為毗戌陀（Visuddha）天子說《尊勝經》一卷。詳細覈對，反覆推敲，完全表達了佛的意思。這片土地上先前已經有《陀羅尼集》十二卷，新翻譯的四卷沒有聽說收入經藏。滿月等人都不知其最終結局。之後有般若斫迦（Prajna Cakra）三藏，漢譯為智慧輪，也是西域人。在大中（唐宣宗年號）年間盛行大曼拏羅法。已經接受灌頂，成為阿阇梨（Acharya，導師）。精通各種語言，深入瞭解密語。他的佛法根本，宗奉大毗盧遮那佛（Mahavairocana），作為諸佛所依。法的根本就是陀羅尼。至於出生無邊的法門，學習的人通過修持戒定慧來輔助成就，沒有比這更快速的途徑了。又闡述了指示教義的要旨，總共十餘言，都是大乘佛教的關鍵所在。他的弟子紹明，在咸通（唐懿宗年號）年間刻石記錄流傳。
評論說：在沒有瑕疵的智慧海中發出震耳欲聾的聲音，這難道不令人驚歎嗎？總持（陀羅尼）的語言寫出梵文字母，這難道不是不同尋常嗎？沒有聽過的聽到了，聽到了光音天（Abhasvara）的餘響。沒有理解的理解了，理解了最上乘佛法所要詮釋的道理。聖賢飲用它如同醇厚的酒，凡夫俗子喝它卻成了酒糟。如果是有緣分的人就會遇到，沒有道義的人就會違背。秦朝監獄囚禁了利防，這是沒有緣分啊。漢朝朝廷迎接了白馬，這是有感應啊。聽著那不同的呼喚，看著那...
【English Translation】 English version: Recording the state of practicing emptiness.
Biography of Manyue (Full Moon) of the Capital during the Tang Dynasty (Wisdom Wheel)
釋Manyue (Shì Manyue), was a person from the Western Regions. He came to Zhendan (China) dedicated to translating Buddhist scriptures. He was proficient in all aspects of the Yoga teachings. Because he had many miraculous effects, he was respected and admired by the public. During the Kaicheng era (reign of Emperor Wenzong of Tang), he presented Sanskrit Buddhist scriptures, but he left due to the false sweet dew incident and did not return immediately. The court did not re-record it and had no time to translate. At that time, National Teacher Wuda Zhixuan, who loved to study 聲明(Shengming, phonetics), took Manyue as his teacher. They had a deep and close relationship, and Manyue taught him Sanskrit letters and the relationship between sounds and letters. Zhixuan deeply understood the subtleties of the eight transformations of Siddham (Siddham, Sanskrit alphabet). Zhixuan said, 'It's amazing! I can master two languages. May I contribute my meager strength to the translation work?' So he requested the translation of various mantras. Then, together with Bodhisattva Vajra (Vajra, Diamond), 金剛Siddhi (Jingang Siddhi, Accomplishment), etc., he re-translated four volumes of the 'Dharani Collection'. Also, there was one volume of the 'Surangama Mantra Sutra' spoken by the Buddha for the 天子Visuddha (Tianzi Visuddha). After detailed verification and repeated deliberation, he fully expressed the Buddha's meaning. There were already twelve volumes of the 'Dharani Collection' in this land, but the newly translated four volumes have not been heard of being included in the canon. Manyue and others did not know its final outcome. Later, there was Tripitaka Prajna Cakra (Prajna Cakra), translated as 智慧輪(Zhihui Lun, Wisdom Wheel), who was also from the Western Regions. During the Dazhong era (reign of Emperor Xuanzong of Tang), he promoted the Great Mandala Dharma. He had already received initiation and became an 阿阇梨(Acharya, teacher). He was proficient in various languages and had a deep understanding of secret languages. The foundation of his Buddhist teachings was based on 大毗盧遮那佛(Mahavairocana, the Great Sun Buddha), as the basis for all Buddhas. The root of the Dharma is Dharani. As for the birth of boundless Dharma gates, learners assist in achieving it through the practice of precepts, concentration, and wisdom. There is no faster way to achieve this. He also elaborated on the essence of the teachings, totaling more than ten words, which are all the keys to Mahayana Buddhism. His disciple Shaoming recorded and spread it on stone during the Xiantong era (reign of Emperor Yizong of Tang).
The commentary says: Isn't it amazing to hear a deafening sound in the flawless sea of wisdom? Isn't it unusual to write Sanskrit letters in the language of Dharani? Those who have not heard have heard, and have heard the aftersound of the Abhasvara heaven. Those who have not understood have understood, and have understood the principles that the supreme Dharma wants to explain. Sages and virtuous people drink it like mellow wine, but ordinary people drink it and it becomes dregs. If one has affinity, one will encounter it; if one has no morality, one will violate it. The Qin prison imprisoned Lifang, which was without affinity. The Han court welcomed the white horse, which was with response. Listening to that different call, looking at that...
橫字。情可求而呼相亂。字雖殊而意且同。是故周禮有象胥氏通六蠻語。狄鞮主七戎。寄司九夷。譯知八狄。今四方之官。唯譯官顯著者何也。疑漢已來多事北方。故譯名爛熟矣。又如周秦輶軒使者。奏籍通別國方言。令君王不出戶庭坐知絕遐異俗之語也。若然者象胥知其遠也。方言知其近也。大約不過察異俗達遠情者矣。懿乎東漢始譯四十二章經。復加之為翻也。翻也者如翻錦綺背面俱花。但其花有左右不同耳。由是翻譯二名行焉。初則梵客華僧。聽言揣意方圓共鑿。金石難和。碗配世間。擺名三昧。咫尺千里。覿面難通。次則彼曉漢談。我知梵說。十得八九。時有差違。至若怒目看世尊。彼岸度無極矣。后則猛顯親往。奘空兩通。器請師子之膏。鵝得水中之乳。內豎對文王之問。揚雄得絕代之文。印印皆同。聲聲不別。斯謂之大備矣。逖觀道安也論五失三不易。彥琮也籍其八備。明則也撰翻經儀式。玄奘也立五種不翻。此皆類左氏之諸凡。同史家之變例。今立新意成六例焉。謂譯字譯音為一例。胡語梵言為一例。重譯直譯為一例。粗言細語為一例。華言雅俗為一例。直語密語為一例也。初則四句。一譯字不譯音。即陀羅尼是。二譯音不譯字。如佛胸前卍字是。三音字俱譯。即諸經律中純華言是。四音字俱不譯。如
經題上<
【現代漢語翻譯】
現代漢語譯本：經題上的<
【English Translation】
English version: The two characters on the title of the scripture <
說。稱胡可存。何耶。自五天至嶺北。纍纍而譯也。乃疑琮公留此以待今日亦不敢讓焉。三亦胡亦梵。如天竺經律傳到龜茲。龜茲不解天竺語。呼天竺為印特伽國者。因而譯之。若易解者猶存梵語。如此胡梵俱有者是。四二非句。純華言是也。第三重譯直譯者。一直譯。如五印夾牒直來東夏譯者是。二重譯。如經傳嶺北樓蘭焉耆不解天竺言且譯為胡語。如梵云鄔波陀耶。疏勒云鶻社。于闐雲和尚。又天王梵云拘均羅。胡云毗沙門是。三亦直亦重。如三藏直赍夾牒而來。路由胡國。或帶胡言。如覺明口誦曇無德律中有和尚等字者是。四二非句。即赍經三藏。雖兼胡語到此不翻譯者是。第四粗言細語者。聲明中一蘇漫多。謂泛爾平語言辭也。二彥底多。謂典正言辭也。佛說法多依蘇漫多。意住于義不依于文。又被一切故。若彥底多非諸類所能解故。亦名全聲者。則言音分明典正。此細語也。半聲者。則言音不分明而訛僻。此粗語也。一是粗非細。如五印度時俗之言是。二唯細非粗。如法護寶云奘師義凈洞解聲明音律用中天細語典言而譯者是。三亦粗亦細。如梵本中語涉粗細者是或注云此音訛僻即粗言也。四二非句。闕第五華言雅俗者。亦云音有楚夏同也。且此方言語雅即經籍之文。俗乃術巷之說。略同西域。細即典正粗即
【現代漢語翻譯】 現代漢語譯本： 說：稱之為『胡可存』，是什麼意思呢？這是指從五天竺（Panca-Indriya，古印度五個區域的統稱）到嶺北（泛指中國北方地區），經過多次翻譯的情況。因此，我懷疑琮公（指某位法師或翻譯家）留下這些是爲了等待今天的情況，我也不敢推辭。第三種情況是既有胡語（古代對北方民族語言的稱呼）又有梵語的情況。例如，天竺（印度）的經律傳到龜茲（古代西域國家），龜茲人不理解天竺語，將天竺稱為『印特伽國』，然後進行翻譯。如果容易理解的，就保留梵語。像這樣胡語和梵語都有的情況就是了。 第四種情況是『二非句』，完全使用華言（漢語）的情況。第三種是重譯或直譯的情況。一是直譯，例如五印（指古印度）的夾牒（官方文書）直接送到東夏（中國）進行翻譯的情況。二是重譯，例如經文傳到嶺北的樓蘭（古代西域國家）、焉耆（古代西域國家），當地人不理解天竺語，就先翻譯成胡語。例如，梵語稱『鄔波陀耶』（Upadhyaya，親教師），疏勒（古代西域國家）語稱『鶻社』，于闐（古代西域國家）語稱『和尚』。又如，天王梵語稱『拘均羅』（Kuvera），胡語稱『毗沙門』（Vaisravana）。三是既有直譯又有重譯的情況，例如三藏（精通佛經、律、論的出家人）直接帶著夾牒而來，路過胡國，或夾帶胡語。例如，覺明（人名）口誦曇無德律（Dharmaguptaka-vinaya，佛教戒律）中有『和尚』等字的情況。四是『二非句』，即攜帶經文的三藏，雖然夾雜胡語來到這裡，但不進行翻譯的情況。 第四種是粗言細語的情況。聲明（古印度語言學）中，一是『蘇漫多』（Srumanta），指泛泛而談的平庸語言辭藻。二是『彥底多』（Lakshanta），指典雅端正的語言辭藻。佛陀說法多依據『蘇漫多』，注重義理而不拘泥於文字。又因為要普被一切眾生，如果使用『彥底多』，並非所有人都能夠理解。也稱為『全聲』，指言語音調分明典正，這是細語。『半聲』，指言語音調不分明而訛誤偏頗，這是粗語。一是粗而非細，例如五印度當時的俗語。二是唯細而非粗，例如法護（Dharmaraksa，人名）、寶云（Ratnamegha，人名）、奘師（玄奘，人名）、義凈（Yijing，人名）精通聲明音律，使用中天竺（古印度中部）典雅的語言進行翻譯的情況。三是既有粗又有細，例如梵文字中語言涉及粗細的情況，或者註釋說這個音訛誤偏頗，這就是粗言。四是『二非句』，缺少第五種情況，即華言的雅俗，也可以說是音有楚夏之別。而且此地的方言，雅就是經籍的文字，俗就是街巷的說法，大致與西域的情況相同。細就是典正，粗就是……
【English Translation】 English version: It is said: What does 'Hu Ke Cun' (胡可存, literally 'the Hu [barbarian] can exist/remain') mean? It refers to the situation where translations are accumulated from Panca-Indriya (五天竺, the five regions of ancient India) to Lingbei (嶺北, a general term for the northern regions of China). Therefore, I suspect that Master Cong (琮公, a certain Dharma master or translator) left these [records] to await today's situation, and I dare not decline [the task]. The third situation is where both Hu language (胡語, ancient term for the languages of northern ethnic groups) and Sanskrit are present. For example, when the Sutras and Vinaya from India (天竺) are transmitted to Kucha (龜茲, an ancient kingdom in the Western Regions), the people of Kucha do not understand Sanskrit and refer to India as 'Yintejia Kingdom' (印特伽國), and then translate accordingly. If it is easy to understand, Sanskrit is retained. This is the case where both Hu and Sanskrit are present. The fourth situation is 'neither of the two sentences' (二非句), where only Chinese (華言) is used. The third is the case of re-translation or direct translation. One is direct translation, such as when official documents (夾牒) from the five Indias (五印) are directly sent to Dongxia (東夏, China) for translation. The second is re-translation, such as when scriptures are transmitted to Loulan (樓蘭, an ancient kingdom in the Western Regions) and Yanqi (焉耆, an ancient kingdom in the Western Regions) in Lingbei, where the locals do not understand Sanskrit and first translate it into Hu language. For example, the Sanskrit term 'Upadhyaya' (鄔波陀耶, preceptor) is called 'Hu She' (鶻社) in Shule (疏勒, an ancient kingdom in the Western Regions) and 'Heshang' (和尚, monk) in Khotan (于闐, an ancient kingdom in the Western Regions). Also, the Sanskrit term for Heavenly King 'Kuvera' (拘均羅) is called 'Vaisravana' (毗沙門) in Hu language. The third is the case of both direct and re-translation, such as when a Tripitaka master (三藏, a Buddhist monk well-versed in Sutras, Vinaya, and Shastras) comes directly with official documents, passing through Hu countries and carrying some Hu language. For example, Jue Ming (覺明, a person's name) recites the Dharmaguptaka-vinaya (曇無德律, Buddhist precepts) and contains words such as 'Heshang' (和尚, monk). The fourth is 'neither of the two sentences', that is, the Tripitaka master carrying scriptures, although mixed with Hu language, does not translate it here. The fourth is the case of coarse and refined language. In Vyakarana (聲明, ancient Indian linguistics), one is 'Srumanta' (蘇漫多), which refers to ordinary and commonplace language and rhetoric. The second is 'Lakshanta' (彥底多), which refers to elegant and standard language and rhetoric. The Buddha's teachings mostly rely on 'Srumanta', focusing on meaning rather than being bound by words. Moreover, because it is intended to benefit all beings, if 'Lakshanta' is used, not everyone can understand it. It is also called 'full sound' (全聲), which refers to clear and standard pronunciation, which is refined language. 'Half sound' (半聲) refers to unclear and erroneous pronunciation, which is coarse language. One is coarse but not refined, such as the common language of the five Indias at that time. The second is only refined but not coarse, such as Dharmaraksa (法護, a person's name), Ratnamegha (寶云, a person's name), Master Xuanzang (奘師, a person's name), and Yijing (義凈, a person's name) being proficient in Vyakarana phonology and using the elegant language of Central India (中天竺) for translation. The third is both coarse and refined, such as the language in Sanskrit texts involving both coarse and refined elements, or the annotation saying that this sound is erroneous and biased, which is coarse language. The fourth is 'neither of the two sentences', lacking the fifth situation, which is the elegance and vulgarity of Chinese language, which can also be said to be the difference between Chu and Xia sounds. Moreover, the dialects here, elegance is the language of scriptures, and vulgarity is the sayings of the streets, roughly the same as the situation in the Western Regions. Refined is standard, coarse is...
訛僻也。一是雅非俗。如經中用書籍言是。二是俗非雅。如經中乞頭博頰等語是。三亦雅亦俗。非學士潤文信僧執筆。其間渾金璞玉交雜相投者是。四二非句。闕第六直語密語者。二種作句。涉俗為直。涉真為密。如婆留師是。一是直非密。謂婆留師翻為惡口住。以惡口人人不親近故。二是密非直。婆留師翻為菩薩所知彼岸也。既通達三無性理。亦不為眾生所親近故。三兩亦句。即同善惡真俗。皆不可親近故。四二非句。謂除前相故。又阿毗持呵婁(目數數得定)郁婆提(目生起拔根棄背)婆羅(目真實離散亂)此諸名在經論中例顯直密語義也。更有胡梵文字。四句易解。凡諸類例括彼經詮。解者不見其全牛。行人但隨其老馬矣。或曰。翻梵夾須用此方文籍者。莫招濫涉儒雅之過乎。通曰。言不關典非子史之言。用其翻對。豈可以委巷之談而糅于中耶。故道安云。乃欲以千載上之微言傳所合百王下之末俗。斯為不易矣。或曰。漢魏之際盛行斯意。致使陳壽國志述臨兒國雲浮屠所載與中國老子經而相出入。蓋老子西出關過西域之天竺教胡為浮屠。此為見譯家用道德二篇中語。便認云與老子經互相出入也。設有華人能梵語與西僧言說。兩相允會。可便謂此人為天竺人耶。盍窮其始末乎。是知若用外書須招此謗。如童壽譯法
【現代漢語翻譯】 現代漢語譯本 訛僻（錯誤和偏僻）也有幾種情況。一是文雅而非通俗。例如經文中使用『書籍』這樣的詞語就是。二是通俗而非文雅。例如經文中『乞頭博頰』（乞丐和打耳光）之類的用語就是。三是既文雅又通俗。不是學士潤色文章，而是普通僧人執筆，其中好壞混雜的情況就是。四是兩種都不是的句子。缺少第六種直語和密語的情況。這兩種構成句子，涉及世俗的是直語，涉及真理的是密語。例如『婆留師』（Parusa）就是。一是直語而非密語。『婆留師』翻譯為『惡口住』，因為惡口之人人都不親近。二是密語而非直語。『婆留師』翻譯為『菩薩所知彼岸』，因為通達三無性理，也不為眾生所親近。三是兩者都是的句子。如同善惡真俗，都不可親近。四是兩種都不是的句子。指的是排除前面所說的那些情況。另外，阿毗持呵婁（Abhidharmah，目數數得定），郁婆提（Utpadhi，目生起拔根棄背），婆羅（Para，目真實離散亂），這些名稱在經論中都顯示了直語和密語的含義。還有胡語和梵語文字，四句容易理解。凡是各種例子都包括在經文的解釋中。解釋的人不能看到事物的全貌，修行的人只能跟隨老馬的足跡。有人說，翻譯梵文經典需要使用漢地的文章典籍，難道不會招致濫用儒雅之詞的過失嗎？回答說，言語如果不涉及典籍，就不是子史之言。使用它們來翻譯對應的內容，怎麼能用街頭巷尾的談論來摻雜其中呢？所以道安（Daoan）說，想要用千年前精妙的語言來傳達適合百王之下庸俗的習俗，這是不容易的。有人說，漢魏之際盛行這種做法，導致陳壽（Chen Shou）的《三國誌》記載臨兒國（印度）說，浮屠（Buddha）所記載的與中國老子（Laozi）的經書互相出入。大概是老子西出函谷關，經過西域的天竺（India）教化胡人成為浮屠。這是因為看到翻譯的人用了《道德經》中的語句，就認為與老子經互相出入。如果有個華人能說梵語，與西方的僧人交談，兩方都認可，難道就可以說這個人是天竺人嗎？為什麼不追究事情的始末呢？由此可知，如果使用外來的書籍，一定會招致這種誹謗，例如童壽（Kumarajiva）翻譯的佛經。
【English Translation】 English version There are also several types of errors and obscurities. First, elegant but not colloquial. For example, the use of the word 'books' in the scriptures. Second, colloquial but not elegant. For example, the use of terms like 'beggar' and 'slapping cheeks' in the scriptures. Third, both elegant and colloquial. Not refined by scholars, but written by ordinary monks, where good and bad are mixed together. Fourth, sentences that are neither. Lacking the sixth type of direct and secret language. These two form sentences, involving the secular is direct language, involving the truth is secret language. For example, 'Parusa' is one. First, direct language but not secret language. 'Parusa' is translated as 'dwelling in harsh speech', because no one approaches those with harsh speech. Second, secret language but not direct language. 'Parusa' is translated as 'the other shore known by Bodhisattvas', because understanding the principle of the three non-natures, one is also not approached by sentient beings. Third, sentences that are both. Like good and evil, truth and falsehood, both are unapproachable. Fourth, sentences that are neither. Referring to excluding the aforementioned situations. In addition, Abhidharmah (阿毗持呵婁, meaning attaining concentration through repeated counting), Utpadhi (郁婆提, meaning arising, uprooting, abandoning), Para (婆羅, meaning true, free from distraction), these names in the scriptures and treatises all show the meaning of direct and secret language. There are also Hu (non-Han) and Sanskrit words, four lines are easy to understand. All kinds of examples are included in the interpretation of the scriptures. Those who interpret cannot see the whole picture, and those who practice can only follow the footsteps of the old horse. Someone says, translating Sanskrit scriptures requires the use of Han Chinese books, wouldn't that lead to the fault of misusing elegant Confucian terms? The answer is, if the language does not involve classics, it is not the language of philosophers and historians. Using them to translate corresponding content, how can we mix in the talk of the streets? Therefore, Daoan (道安) said, wanting to use the exquisite language of a thousand years ago to convey the vulgar customs suitable for the kings below, this is not easy. Someone says, this practice was prevalent during the Han and Wei dynasties, leading Chen Shou's (陳壽) Records of the Three Kingdoms to record that the country of Lin'er (臨兒國, India) says that what the Buddha (浮屠) recorded is similar to the Chinese Laozi's (老子) scriptures. Probably Laozi went west out of Hangu Pass, passed through Tianzhu (天竺, India) in the Western Regions, and taught the Hu people to become Buddhas. This is because seeing that the translator used the words from the Tao Te Ching, they thought it was similar to Laozi's scriptures. If a Chinese person can speak Sanskrit and talk to Western monks, and both sides agree, can we say that this person is from Tianzhu? Why not investigate the beginning and end of the matter? From this we know that if you use foreign books, you will definitely incur this slander, such as the Buddhist scriptures translated by Kumarajiva (童壽).
華。可謂折中有天然西域之語趣矣。今觀房融潤文于楞嚴。僧肇徴引而造論。宜當此誚焉。茍參鄙俚之辭。曷異屠沽之譜。然則糅書勿如無書。與其典也寧俗。儻深溺俗厥過不輕。折中適時自存法語。斯謂得譯經之旨矣。故佛說法多依蘇漫多也。又傳譯之興。奉行之意。不明本起何示將來。今究其宣揚略陳梗概。夫教者不倫有三疇類。一顯教者。諸乘經律論也(不同瑜伽論中顯了教是多分大乘藏教)二密教者。瑜伽灌頂五部護摩三密曼拏羅法也(瑜伽隱密教是多分聲聞藏教)三心教者。直指人心見性成佛禪法也。次一法輪者。即顯教也。以摩騰為始祖焉。次二教令輪者。即密教也。以金剛智為始祖焉。次三心輪者(義加此輪)即禪法也。以菩提達磨為始祖焉。是故傳法輪者。以法音傳法音。傳教令輪者。以秘密傳秘密。傳心輪者。以心傳心。此之三教三輪。三祖自西而東。化凡而聖。流十五代(漢魏晉宋齊梁陳隋唐朱梁後唐石晉劉漢郭周今大宋)法門之貽厥孫謀。萬二千年。真教之克昌厥後。或曰。譯場經館設官分職不得聞乎。曰此務所司先宗譯主。即赍葉書之三藏明練顯密二教者充之。次則筆受者。必言通華梵學綜有空。相問委知然後下筆。西晉偽秦已來。立此員者。即沙門道含玄賾姚嵩聶承遠父子。至於帝王。即
【現代漢語翻譯】 華（指文辭華麗）。可謂折中帶有天然西域語言的趣味了。如今看來，房融在《楞嚴經》中潤飾文字，僧肇引用典故而著書立論，應該受到這樣的批評。如果摻雜鄙俗淺陋的詞語，那和屠夫、賣酒人的歌譜有什麼區別？如此說來，胡亂拼湊書籍不如沒有書。與其追求典雅，寧可通俗易懂。如果過分沉溺於庸俗，那過錯就不輕了。折中適時，保持佛經原有的語言風格，這才算是領會了翻譯佛經的宗旨。所以佛陀說法大多依據蘇漫多（梵語：善順，指流暢、悅耳的語言）。 再說翻譯佛經的興起，以及奉行佛法的意義，如果不明白其根本起源，又如何昭示未來？現在來探究其宣揚，略述其梗概。所謂『教』，不外乎三種類別：一是顯教，即諸乘（各種乘，如聲聞乘、緣覺乘、菩薩乘）的經、律、論（佛教經典的總稱，包括經藏、律藏、論藏）；（這與《瑜伽師地論》中說的『顯了教』不同，後者多指大乘藏教）二是密教，即瑜伽灌頂、五部護摩、三密曼拏羅法（密教的各種儀軌和修法）；（瑜伽隱密教多指聲聞藏教）三是心教，即直指人心、見性成佛的禪法。 其次，所謂『法輪』，即指顯教，以摩騰（Kāśyapa Mātanga）為始祖。所謂『教令輪』，即指密教，以金剛智（Vajrabodhi）為始祖。所謂『心輪』（這裡補充了『輪』字），即指禪法，以菩提達磨（Bodhidharma）為始祖。因此，傳法輪者，以法音（佛法之音）傳法音；傳教令輪者，以秘密傳秘密；傳心輪者，以心傳心。這顯教、密教、心教這三教三輪，三位祖師從西而來，教化凡人成為聖人，流傳了十五代（經歷了漢、魏、晉、宋、齊、梁、陳、隋、唐、朱梁、後唐、石晉、劉漢、郭周，直到現在的宋朝），佛法的傳承澤被後世子孫，綿延一萬二千年，真正的佛教能夠發揚光大。或者有人會問：翻譯佛經的場所、經館，以及設立官職、分工負責的事情，難道沒有聽說過嗎？回答是：這些都是相關部門所負責的，首先要尊重譯主，即精通葉書（貝葉經）的三藏法師，並且精通顯教和密教。其次是筆受者，必須精通漢語和梵語，學識淵博，通曉有和空的道理，相互詢問清楚之後才能下筆。西晉、偽秦以來，設立這些職位的人，有沙門道含、玄賾、姚嵩、聶承遠父子。至於帝王，即……
【English Translation】 Hua (referring to ornate writing). It can be said to be an eclectic style with a natural flavor of the Western Regions. Now, looking at Fang Rong embellishing the text in the 'Śūraṅgama Sūtra' and Sengzhao citing allusions to create treatises, they should be subject to this criticism. If one mixes in vulgar and crude language, how is it different from the scores of butchers and wine sellers? Therefore, randomly piecing together books is worse than having no books at all. Rather than pursuing elegance, it is better to be easily understood. If one is excessively immersed in vulgarity, the fault is not light. Being eclectic and timely, while preserving the original language style of the Buddhist scriptures, this is what it means to understand the purpose of translating scriptures. Therefore, the Buddha's teachings mostly rely on Su-man-duo (Skt: Sumantha, meaning fluent, pleasing language). Furthermore, regarding the rise of scripture translation and the meaning of practicing the Dharma, if one does not understand its fundamental origin, how can one reveal the future? Now, let's explore its propagation and briefly outline its essence. The so-called 'teachings' are nothing more than three categories: First, the Exoteric Teachings, which are the Sūtras, Vinayas, and Śāstras of all vehicles (various vehicles, such as the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) (the general term for Buddhist scriptures, including the Sūtra Piṭaka, Vinaya Piṭaka, and Abhidhamma Piṭaka); (This is different from the 'Manifest Teachings' in the 'Yogācārabhūmi-śāstra', which mostly refers to the Mahāyāna Piṭaka) Second, the Esoteric Teachings, which are the Yoga Abhiṣeka, the Five Departments of Homa, and the Three Secrets of Mandala practices (various rituals and practices of Esoteric Buddhism); (The Yoga Hidden Teachings mostly refer to the Śrāvakayāna Piṭaka) Third, the Mind Teachings, which are the Chan teachings that directly point to the human mind, seeing one's nature and becoming a Buddha. Next, the so-called 'Dharma Wheel' refers to the Exoteric Teachings, with Kāśyapa Mātanga as the first patriarch. The so-called 'Command Wheel' refers to the Esoteric Teachings, with Vajrabodhi as the first patriarch. The so-called 'Mind Wheel' (the word 'Wheel' is added here) refers to the Chan teachings, with Bodhidharma as the first patriarch. Therefore, those who transmit the Dharma Wheel transmit the Dharma sound (the sound of the Buddha's teachings) with the Dharma sound; those who transmit the Command Wheel transmit secrets with secrets; those who transmit the Mind Wheel transmit mind with mind. These three teachings and three wheels, the three patriarchs came from the West, transforming ordinary people into saints, and have been passed down for fifteen generations (through the Han, Wei, Jin, Song, Qi, Liang, Chen, Sui, Tang, Zhu Liang, Later Tang, Shi Jin, Liu Han, Guo Zhou, and now the Song Dynasty), the transmission of the Dharma benefits future generations, lasting for twelve thousand years, so that true Buddhism can be promoted and flourish. Or someone may ask: The places for translating scriptures, the scripture halls, and the establishment of official positions and division of responsibilities, have you not heard of them? The answer is: These are all the responsibility of the relevant departments, first of all, respect the translator, that is, the Tripiṭaka master who is proficient in the leaf books (palm-leaf scriptures) and is proficient in both the Exoteric and Esoteric teachings. Next are the scribes, who must be proficient in Chinese and Sanskrit, knowledgeable, and understand the principles of existence and emptiness, and only after asking each other clearly can they begin to write. Since the Western Jin and Pseudo-Qin dynasties, those who have established these positions include the monks Dao Han, Xuan Ze, Yao Song, and the father and son Nie Chengyuan. As for the emperors, they are...
姚興梁武天后中宗。或躬執干。又謂為綴文也。次則度語者。正云譯語也。傳度轉令生解。亦名傳語。如翻顯識論沙門戰陀譯語是也。次則證梵本者。求其量果密能證知。能詮不差所顯無謬矣。如居士伊舍羅證譯毗柰耶梵本是也。至有立證梵義一員。乃明西義得失。貴令華語下不失梵義也。復立證禪義一員。沙門大通充之。次則潤文一位。員數不恒。令通內外學者充之。良以筆受在其油素。文言豈無俚俗。儻不失於佛意。何妨刊而正之。故義凈譯場。則李嶠韋嗣立盧藏用等二十餘人次文潤色也。次則證義。蓋證已譯之文所詮之義也。如譯婆沙論。慧嵩道朗等三百人考正文義。唐復禮累場充任焉。次則梵唄。法筵肇啟梵唄前興。用作先容令生物善。唐永泰中方聞此位也。次則校勘。仇對已譯之文。隋前彥琮覆疏文義。蓋重慎之至也。次則監護大使。後周平高公侯壽為總監檢校。唐則房梁公為奘師監護。相次許觀楊慎交杜行顗等充之。或用僧員。則隋以明穆曇遷等十人。監掌翻譯事詮定宗旨。其處則秦逍遙園。梁壽光殿瞻云館。魏汝南王宅。又隋煬帝置翻經館。其中僧有學士之名。唐于廣福等寺。或宮園不定。又置正字。字學玄應曾當是職。后或置或否。朝延罷譯事。自唐憲宗元和五年至於周朝。相望可一百五十許歲。此
【現代漢語翻譯】 姚興（Yao Xing，人名），梁武（Liang Wu，梁武帝），天后（Tian Hou，武則天），中宗（Zhong Zong，唐中宗）。或者親自執筆。又被認為是潤色文辭。其次是度語者（du yu zhe），正確的說法是譯語者（yi yu zhe），即翻譯語言的人。傳度（chuan du）指傳遞轉化使人理解。也叫傳語（chuan yu）。例如翻譯《顯識論》（Xian Shi Lun）的沙門戰陀（Shamen Zhan Tuo）就是譯語者。其次是證梵本者（zheng fan ben zhe），要求其對梵文原本的意義、結果、秘密功能能夠驗證知曉，能夠表達準確沒有謬誤。例如居士伊舍羅（Jushi Yi She Luo）驗證翻譯《毗柰耶》（Pi Nai Ye，戒律）梵本。甚至有設立驗證梵義一員，來明確西域義理的得失，務求華語的翻譯不失去梵文的意義。又設立證禪義一員，由沙門大通（Shamen Da Tong）擔任。其次是潤文一位，人數不固定，讓精通內外學的學者擔任。因為筆受者（bi shou zhe）相當於在原始素材上進行創作，文辭難免有粗俗之處，如果不違背佛意，不妨刪改修正。所以義凈（Yi Jing）譯場，有李嶠（Li Qiao）、韋嗣立（Wei Si Li）、盧藏用（Lu Zang Yong）等二十餘人負責潤色文辭。其次是證義，就是驗證已經翻譯的文句所表達的意義。例如翻譯《婆沙論》（Po Sha Lun），慧嵩（Hui Song）、道朗（Dao Lang）等三百人考證文義。唐朝的復禮（Fu Li）多次擔任此職。其次是梵唄，法會開始時，先唱梵唄，用作引導，使眾生心生善念。唐朝永泰年間才開始有這個職位。其次是校勘，覈對已經翻譯的文句。隋朝之前，彥琮（Yan Cong）覆核疏解文義，可見其慎重。其次是監護大使，後周的平高公侯壽（Ping Gao Gong Hou Shou）擔任總監檢校。唐朝則由房梁公（Fang Liang Gong）擔任玄奘法師（Xuan Zang Fa Shi）的監護。相繼有許觀（Xu Guan）、楊慎交（Yang Shen Jiao）、杜行顗（Du Xing Yi）等人擔任。或者用僧人，隋朝用明穆（Ming Mu）、曇遷（Tan Qian）等十人，監督掌管翻譯事宜，詮釋確定宗旨。翻譯的場所，秦朝在逍遙園（Xiao Yao Yuan），梁朝在壽光殿（Shou Guang Dian）、瞻云館（Zhan Yun Guan），魏朝在汝南王宅（Ru Nan Wang Zhai）。隋煬帝又設定翻經館（Fan Jing Guan），其中僧人有學士的稱號。唐朝在廣福寺（Guang Fu Si）等寺廟，或者在宮園，地點不固定。又設定正字，字學玄應（Zi Xue Xuan Ying）曾擔任此職。後來有時設定，有時不設定。朝廷停止翻譯佛經的事宜，從唐憲宗元和五年到周朝，相隔大約一百五十多年。 此
【English Translation】 Yao Xing (personal name), Emperor Wu of Liang (Liang Wu, Emperor Wu of Liang Dynasty), Empress Wu (Tian Hou, Wu Zetian), Emperor Zhongzong (Zhong Zong, Emperor Zhongzong of Tang Dynasty). Some personally held the writing brush. It was also considered as embellishing the writing. Next were the 'Du Yu Zhe' (those who transmit language), correctly called 'Yi Yu Zhe' (those who translate language), meaning those who translate languages. 'Chuan Du' (transmission and interpretation) refers to transmitting and transforming to enable understanding. It is also called 'Chuan Yu' (transmitting language). For example, the Shamen (monk) Zhan Tuo (Shamen Zhan Tuo) who translated 'Vijnaptimatrata-sastra' (Xian Shi Lun) was a translator. Next were the 'Zheng Fan Ben Zhe' (those who verify Sanskrit texts), requiring them to be able to verify and know the meaning, results, and secret functions of the original Sanskrit text, and to be able to express it accurately without errors. For example, the Upasaka (lay Buddhist) Yi She Luo (Jushi Yi She Luo) verified the Sanskrit text of 'Vinaya' (Pi Nai Ye, precepts). There was even the establishment of a position to verify the meaning of Sanskrit, in order to clarify the gains and losses of Western meanings, striving to ensure that the Chinese translation did not lose the meaning of the Sanskrit. Another position was established to verify the meaning of Chan (Zen), which was held by Shamen Da Tong (Shamen Da Tong). Next was the position of 'Run Wen' (polishing the writing), with a variable number of people, filled by scholars who were proficient in both internal and external studies. Because the 'Bi Shou Zhe' (scribe) was equivalent to creating on raw materials, the writing inevitably had vulgar aspects. If it did not violate the Buddha's intent, it would be fine to delete and correct it. Therefore, in the translation center of Yi Jing (Yi Jing), there were more than twenty people such as Li Qiao (Li Qiao), Wei Si Li (Wei Si Li), and Lu Zang Yong (Lu Zang Yong) responsible for polishing the writing. Next was 'Zheng Yi' (verifying the meaning), which was to verify the meaning expressed by the translated sentences. For example, when translating 'Vibhasa-sastra' (Po Sha Lun), three hundred people such as Hui Song (Hui Song) and Dao Lang (Dao Lang) examined and corrected the meaning of the text. Fu Li (Fu Li) of the Tang Dynasty held this position many times. Next was 'Fan Bai' (Sanskrit chanting), when the Dharma assembly began, Sanskrit chanting was sung first, used as a guide to make sentient beings generate good thoughts. This position only began in the Yongtai period of the Tang Dynasty. Next was 'Xiao Kan' (collation), checking the translated sentences. Before the Sui Dynasty, Yan Cong (Yan Cong) reviewed and explained the meaning of the text, which showed his utmost caution. Next was the 'Jian Hu Da Shi' (Supervisory Ambassador), Hou Shou, Duke of Pinggao (Ping Gao Gong Hou Shou) of the Later Zhou Dynasty served as the chief supervisor and inspector. In the Tang Dynasty, Fang Liang Gong (Fang Liang Gong) served as the supervisor of the Dharma Master Xuanzang (Xuan Zang Fa Shi). Xu Guan (Xu Guan), Yang Shen Jiao (Yang Shen Jiao), and Du Xing Yi (Du Xing Yi) successively held this position. Or monks were used, and in the Sui Dynasty, ten people such as Ming Mu (Ming Mu) and Tan Qian (Tan Qian) were used to supervise and manage translation matters, and to interpret and determine the purpose. The translation places were Xiaoyao Garden (Xiao Yao Yuan) in the Qin Dynasty, Shougong Palace (Shou Guang Dian) and Zhanyun Hall (Zhan Yun Guan) in the Liang Dynasty, and the residence of the Prince of Runan (Ru Nan Wang Zhai) in the Wei Dynasty. Emperor Yang of the Sui Dynasty also established the Translation Bureau (Fan Jing Guan), in which monks had the title of academician. In the Tang Dynasty, it was in temples such as Guangfu Temple (Guang Fu Si), or in palaces and gardens, and the location was not fixed. A 'Zheng Zi' (proofreader) was also established, and Zi Xue Xuan Ying (Zi Xue Xuan Ying) once held this position. Later, it was sometimes established and sometimes not. The imperial court stopped the translation of Buddhist scriptures, from the fifth year of the Yuanhe period of Emperor Xianzong of the Tang Dynasty to the Zhou Dynasty, which was about one hundred and fifty years apart. This
道寂然。迨我皇帝臨大寶之五載。有河中府傳顯密教沙門法進。請西域三藏法天譯經于蒲津。州府官表進。上覽大悅。各賜紫衣。因敕造譯經院于太平興國寺之西偏。續敕蒐購天下梵夾。有梵僧法護施護。同參其務。左街僧錄智照大師慧溫證義。又詔滄州三藏道圓證梵字。慎選兩街義解沙門志顯綴文。令遵法定清沼筆受。守巒道真知遜法雲慧超慧達可瑰善祐可支證義。倫次綴文。使臣劉素高品王文壽監護。禮部郎中張洎光祿卿湯悅次文潤色。進校量壽命經善惡報應經善見變化金曜童子甘露鼓等經。有命授三藏天息災法天施護師號。外試鴻臚少卿賜廄馬等。筆受證義諸沙門各賜紫衣並帛有差。御製新譯經序冠于經首。觀其佛日重光法輪發軔。赤玉箱而啟秘。青蓮朵以開芳。聖感如然。前代就堪比也。又以宣譯之者樂略樂繁。隋之已前經題簡少。義凈已降經目偏長。古則隨取強名。后則繁盡我意。又舊翻秘咒。少注合呼。唐譯明言多祥音反。受持有驗。斯勝古蹤。凈師犬譯諸經偏精律部。自高文彩最有可觀。金剛智也秘藏祖師。阿目佉也多經譯匠。師資相接感應互彰。無畏言辭且多樸實。覺救加佛頂之句。人無間然。日照出顯識之文。刃有餘地。思惟罥索。學喜華嚴。密語斷章大人境界。流志寶積。菩提曼茶。華胥之理致
融明。灌頂之風標秘邃。迪公勤其筆受。般若終乎譯場。其餘諸公皆翻夾牒欲知狀貌聊舉喻言其猶人也。人皆人也。奈何姿制形儀。各從所肖。肖其父焉。若如此大則同。而小有異耳。良由譯經是佛法之本。本立則道生。其道所生唯生釋子。是以此篇冠首。故曰。先王將禜海。必先有事于河者。示不忘本也。
宋高僧傳卷第三 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第四
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
義解篇第二之一(正傳二十一人附見七人)
唐京兆大慈恩寺窺基傳
釋窺基。字洪道。姓尉遲氏。京兆長安人也。尉遲之先與後魏同起。號尉遲部。如中華之諸侯國。入華則以部為姓也。魏平東將軍說。六代孫孟都生羅迦。為隋代州西鎮將。乃基祖焉。考諱宗。唐左金吾將軍松州都督江由縣開國公。其鄂國公德則諸父也。唐書有傳。基母裴氏。夢掌月輪吞之。寤而有孕。及乎盈月誕。彌與群兒弗類。數方誦習神晤精爽。奘師始因陌上見其眉秀目朗舉措疏略曰將家之種不謬也哉。脫或因緣。相扣度為弟子。則吾法有寄矣。復念在印度時計回程次。就尼犍子邊。佔得卦甚吉。師但東歸哲資生矣。遂造北門將軍微諷之出家。父曰。伊類粗
【現代漢語翻譯】 現代漢語譯本： 融會貫通，闡明佛理。灌頂之風範深奧精微，迪公勤勉地記錄筆受，般若智慧最終在譯場得以完成。其餘各位參與翻譯的法師，都翻譯夾牒（公文），想要了解他們的狀況，姑且用比喻來說明，他們就像人一樣。人都是人，但是姿態、形貌、儀容，各自依照所像的對象而不同。有的像他們的父親。如果像這樣，大的方面相同，而小的方面有所差異罷了。實在是因為翻譯佛經是佛法的根本，根本確立了，道義才能產生。而道義所產生的東西，唯有佛門弟子。因此，這篇文章放在首位。所以說，『先王將要祭祀海神，必定先在河神那裡有所祭祀』，這是表示不忘本源啊。 宋高僧傳卷第三 大正藏第 50 冊 No. 2061 宋高僧傳 宋高僧傳卷第四 宋左街天壽寺通慧大師賜紫沙門贊寧（Zanning）等奉 敕撰 義解篇第二之一(正傳二十一人附見七人) 唐京兆大慈恩寺窺基（Kuiji）傳 釋窺基（Kuiji），字洪道，姓尉遲（Yuchi）氏，京兆長安人。尉遲（Yuchi）的先祖與後魏同時興起，號稱尉遲部（Yuchi Tribe），如同中華的諸侯國。進入中原后，就以部為姓。魏平東將軍說（Shuo）的六代孫孟都生羅迦（Luojia），擔任隋代州西鎮將，是窺基（Kuiji）的祖父。他的父親名諱宗（Zong），是唐左金吾將軍、松州都督、江由縣開國公。鄂國公德則是他的叔伯。唐書中有他的傳記。窺基（Kuiji）的母親裴氏，夢見用手掌托著月亮吞了下去，醒來后就懷孕了。等到滿月生產，窺基（Kuiji）與其他的孩子不一樣。多次誦讀學習，精神領悟非常精妙。玄奘（Xuanzang）法師最初在路上見到他，見他眉清目秀，舉止灑脫，就說：『這是將門之子，不會錯的。』如果能有因緣，勸他出家做我的弟子，那麼我的佛法就有寄託了。』又想到在印度時，計算回程的次數，曾在尼犍子（Niganzi）那裡占卜，得到非常吉利的卦象，法師只要東歸，智慧資糧自然產生。於是就到北門將軍那裡，委婉地勸說他出家。他的父親說：『他的資質粗疏……』
【English Translation】 English version: Penetratingly understanding and illuminating Buddhist principles. The style of Guanding (灌頂, a Buddhist monk) is profound and subtle. Di Gong (迪公) diligently recorded and transcribed, and Prajna (般若, wisdom) was ultimately completed in the translation field. The other masters who participated in the translation all translated official documents. If you want to know their situation, let me use a metaphor to explain it. They are like people. People are all people, but their postures, appearances, and demeanors are different according to what they resemble. Some resemble their fathers. If it is like this, the big aspects are the same, but the small aspects are different. It is really because translating Buddhist scriptures is the foundation of Buddhism. When the foundation is established, morality can be produced. And what morality produces is only Buddhist disciples. Therefore, this article is placed first. Therefore, it is said, 'When the former king was going to sacrifice to the sea god, he must first have a sacrifice at the river god.' This is to show that he does not forget the origin. Song Dynasty Biographies of Eminent Monks, Volume 3 Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks Song Dynasty Biographies of Eminent Monks, Volume 4 Zanning (贊寧), the Purple-robed Shramana (沙門) of Tianshou Temple (天壽寺) on the Left Street of Song Dynasty, and others, compiled by imperial order Chapter Two, Part One on Explaining the Meaning (21 Main Biographies, 7 Attached Biographies) Biography of Kuiji (窺基) of Daci'en Temple (大慈恩寺) in Jingzhao (京兆) of the Tang Dynasty The Venerable Kuiji (窺基), styled Hongdao (洪道), of the Yuchi (尉遲) clan, was a native of Chang'an (長安), Jingzhao (京兆). The ancestors of the Yuchi (尉遲) clan rose at the same time as the Later Wei Dynasty, and were known as the Yuchi Tribe (尉遲部), like the feudal states of China. When they entered China, they took the tribe as their surname. Shuo (說), the sixth-generation grandson of General Pingdong of Wei, gave birth to Luojia (羅迦), who served as the Western Garrison General of Daizhou (代州) during the Sui Dynasty, and was the grandfather of Kuiji (窺基). His father, whose name was Zong (宗), was the General of the Left Jinwu (左金吾), the Governor of Songzhou (松州), and the Duke of Kai Guo (開國公) of Jiangyou County (江由縣) of the Tang Dynasty. The Duke of E (鄂國公) ,Deze (德則), was his uncle. There is a biography of him in the Tang History. Kuiji's (窺基) mother, of the Pei clan, dreamed of holding the moon in her palm and swallowing it. When she woke up, she was pregnant. When the month was full and she gave birth, Kuiji (窺基) was different from other children. He recited and studied many times, and his spiritual understanding was very subtle. Master Xuanzang (玄奘) first saw him on the road, saw that he had clear eyebrows and bright eyes, and his demeanor was unrestrained, and said, 'This is the son of a general, there is no mistake.' If there is a karmic connection, and I can persuade him to leave home and become my disciple, then my Dharma will have a place to be entrusted.' He also thought that when he was in India, counting the number of return trips, he had divined at Niganzi's (尼犍子) place and obtained a very auspicious divination. The master only needs to return to the east, and the wisdom resources will naturally be produced. So he went to the Northern Gate General and euphemistically persuaded him to leave home. His father said, 'His qualifications are rough...'
悍那勝教詔。奘曰。此之器度非將軍不生。非某不識。父雖然諾。基亦強拒。激勉再三。拜以從命。奮然抗聲曰。聽我三事方誓出家。不斷情慾葷血過中食也。奘先以欲勾牽。后今入佛智。佯而肯焉。行駕累載前之所欲。故關輔語曰三車和尚。即貞觀二十二年也。一基自序云。九歲丁艱漸疏浮俗。若然者三車之說。乃厚誣也。至年十七遂預緇林。及乎入法。奉敕為奘師弟子。始住廣福寺。尋奉別敕選聰慧穎脫者。入大慈恩寺躬事奘師學五竺語。解紛開結統綜條然。聞見者無不嘆伏。凡百犍度跋渠。一覽無差。寧勞再憶。年二十五應詔譯經。講通大小乘教三十餘本。創意留心勤勤著述。蓋切問而近思。其則不遠矣。造疏計可百本。奘所譯唯識論。初與昉尚光四人同受潤色執筆撿文纂義。數朝之後基求退焉。奘問之。對曰。夕夢金容晨趨白馬。雖得法門之糟粕。然失玄源之醇粹。某不願立功于參糅。若意成一本。受責則有所歸。奘遂許之。以理遣三賢獨委于基。此乃量材授任也。時隨受撰錄所聞。講周疏畢。無何西明寺測法師亦俊朗之器。于唯識論講場得計于閽者賂之以金。潛隱厥形。聽尋聯綴亦疏通論旨。猶數座方畢測于西明寺鳴椎集僧稱講此論。基聞之慚居其後不勝悵怏。奘勉之曰。測公雖造疏未達因明。遂為講陳那
【現代漢語翻譯】 現代漢語譯本 『悍那勝教詔』（Hàn nà shèng jiào zhào）。玄奘（Xuánzàng）說：『這種器宇風度，不是將軍您是不會有的，不是我玄奘也是不能識別的。』雖然父親答應了，但窺基（Kuījī）仍然極力拒絕。玄奘再三激勵勸勉，窺基這才答應聽從。他奮然高聲說：『答應我三件事，我才發誓出家。那就是不斷絕情慾、葷腥血食，以及過午不食。』玄奘先用慾望來引誘，然後讓他進入佛的智慧，表面上答應了他。出行時，用幾輛車裝載他以前喜歡的東西。所以關中一帶流傳著『三車和尚』的說法。那是貞觀二十二年（Zhēnguān èrshí'èr nián）的事情。窺基在自序中說：『九歲時遭父喪，逐漸疏遠浮華的世俗。』如果真是這樣，那麼『三車』的說法，就是很過分的誣衊了。到了十七歲，就進入了僧團。等到進入佛法，奉敕成為玄奘法師的弟子，開始住在廣福寺（Guǎngfú sì）。不久又奉敕選拔聰慧穎悟的人，進入大慈恩寺（Dàcí'ēn sì）親自侍奉玄奘法師，學習五印度（Wǔ Yìndù）的語言。他能解決疑難，理清頭緒，統籌兼顧，條理井然。聽到和見到的人沒有不歎服的。凡是各種犍度（qiántuó，佛教戒律中的篇章）、跋渠（báqú，佛教戒律中的章節），他看一遍就沒有差錯，不需要再費力回憶。二十五歲時，應詔翻譯佛經，講解通達大小乘佛教的三十多部經典。他用心創新，勤奮著述，大概是切近地提問，聯繫實際地思考，他的法則離孔子的思想不遠了。他撰寫的疏解估計有一百本。玄奘所翻譯的《唯識論》（Wéishì lùn），起初與法侶昉（Fǎng）、尚（Shàng）、光（Guāng）四人一同潤色、執筆、檢查文字、編纂義理。幾天之後，窺基請求退出。玄奘問他，他回答說：『晚上夢見金色的佛像，早晨看見白馬。雖然得到了佛法的糟粕，但失去了玄妙源頭的醇正。我不願意在摻雜混合中建立功業，如果能獨自完成一本，受責備也有個歸屬。』玄奘於是答應了他，把三位賢者遣走，獨自委託給窺基。這是量才授用啊。當時窺基跟隨玄奘記錄所聞，講完疏解。不久，西明寺（Xīmíng sì）的測法師（Cè fǎshī）也是俊朗之才，在《唯識論》的講場上，向守門人行賄，偷偷隱藏身形，聽講並聯綴成文，也疏通了《唯識論》的旨意。大概講了幾座之後，測法師在西明寺敲鐘召集僧人，聲稱要講解此論。窺基聽了，慚愧自己落在後面，非常失望。玄奘勉勵他說：『測法師雖然造了疏解，但沒有通達因明（yīnmíng，古印度邏輯學），』於是為他講解陳那（Chénnà，古印度佛教邏輯學家)。
【English Translation】 English version 『Hàn nà shèng jiào zhào』 (A decree on the eminent teachings). Xuanzang (Xuánzàng) said, 『Such talent and demeanor will not arise without you, General, and cannot be recognized without me, Xuanzang.』 Although his father agreed, Kuiji (Kuījī) still strongly refused. Xuanzang repeatedly encouraged and persuaded him, and Kuiji finally agreed to obey. He resolutely said loudly, 『Promise me three things, and I will vow to become a monk. That is, not to cut off emotions and desires, not to abstain from meat and blood, and not to abstain from eating after noon.』 Xuanzang first used desires to entice him, and then to lead him into the wisdom of the Buddha, outwardly agreeing to him. When traveling, he used several carts to load the things he liked before. Therefore, there is a saying in the Guanzhong area, 『The Three-Cart Monk.』 That was in the twenty-second year of the Zhenguan era (Zhēnguān èrshí'èr nián). Kuiji said in his preface, 『At the age of nine, after the death of my father, I gradually distanced myself from the frivolous secular world.』 If this is true, then the saying of 『Three Carts』 is an excessive slander. At the age of seventeen, he entered the Sangha. When he entered the Dharma, he was ordered to become a disciple of Dharma Master Xuanzang, and began to live in Guangfu Temple (Guǎngfú sì). Soon after, he was ordered to select intelligent and insightful people to enter Daci'en Temple (Dàcí'ēn sì) to personally serve Dharma Master Xuanzang and learn the languages of the Five Indias (Wǔ Yìndù). He could solve difficulties, clarify ideas, coordinate overall, and be methodical. Those who heard and saw him were all amazed. All kinds of Khandhas (qiántuó, chapters in Buddhist precepts), Vaggas (báqú, sections in Buddhist precepts), he could understand without error after reading them once, and did not need to bother to recall them. At the age of twenty-five, he was ordered to translate Buddhist scriptures, lecturing and understanding more than thirty classics of Mahayana and Hinayana Buddhism. He innovated with his heart, and wrote diligently, probably asking closely and thinking practically, his principles were not far from the ideas of Confucius. It is estimated that he wrote a hundred commentaries. The Vijñāptimātratāsiddhi (Wéishì lùn) translated by Xuanzang, initially he, along with Dharma companions Fang (Fǎng), Shang (Shàng), and Guang (Guāng), polished, wrote, checked the text, and compiled the meaning. After a few days, Kuiji asked to withdraw. Xuanzang asked him, and he replied, 『At night I dreamed of a golden Buddha image, and in the morning I saw a white horse. Although I have obtained the dregs of the Dharma, I have lost the purity of the mysterious source. I am unwilling to establish merit in mixing and blending, if I can complete one book alone, there will be someone to blame.』 Xuanzang then agreed to him, sent away the three sages, and entrusted it to Kuiji alone. This is assigning tasks according to talent. At that time, Kuiji followed Xuanzang to record what he heard, and finished the commentary. Soon after, Dharma Master Ce (Cè fǎshī) of Ximing Temple (Xīmíng sì), also a talented person, bribed the gatekeeper at the Vijñāptimātratāsiddhi lecture hall, secretly hiding his figure, listening to the lectures and connecting them into writing, and also explained the meaning of the Vijñāptimātratāsiddhi. After about a few lectures, Dharma Master Ce gathered monks at Ximing Temple and claimed to lecture on this treatise. Kuiji heard this, ashamed of being behind, and was very disappointed. Xuanzang encouraged him, saying, 『Although Dharma Master Ce has created a commentary, he has not understood Hetuvidya (yīnmíng, ancient Indian logic),』 so he lectured on Dignāga (Chénnà, ancient Indian Buddhist logician).
之論。基大善三支。縱橫立破述義命章。前無與比。又云。請奘師唯為己講瑜伽論。還被測公同前盜聽先講。奘曰。五性宗法唯汝流通。他人則否。后躬游五臺山登太行。至西河古佛宇中宿。夢身在半山巖下有無量人唱苦聲。冥昧之間初不忍聞。徙步陟彼層峰。皆琉璃色。盡見諸國土。仰望一城。城中有聲曰。住住。咄基公未合到此。斯須二天童自城出。問曰。汝見山下罪苦眾生否。答曰。我聞聲而不見形。童子遂投與劍一鐔曰。剖腹當見矣。基自剖之。腹開有光兩道暉映山下。見無數人受其極苦。時童子入城持紙二軸及筆投之。捧得而去。及旦驚異未已。過信夜寺中有光。久而不滅。尋視之數軸發光者。探之得彌勒上生經。乃憶前夢必慈氏令我造疏通暢厥理耳。遂援毫次。筆鋒有舍利二七粒而隕。如吳含桃許大。紅色可愛。次零然而下者。狀如黃梁粟粒。一云。行至太原傳法。三車自隨。前乘經論箱帙。中乘自御。后乘家妓女僕食饌。于路間遇一老父。問乘何人。對曰。家屬。父曰。知法甚精。攜家屬偕。恐不稱教基聞之頓悔前非。翛然獨往。老父則文殊菩薩也。此亦卮語矣。隨奘在玉華宮。參譯之際三車何處安置乎。基隨處化徒。獲益者眾。東行博陵有請講法華經。遂造大疏焉。及歸本寺恒與翻譯舊人往還。屢謁
【現代漢語翻譯】 現代漢語譯本： 關於他的評論是，窺基（Kuiji，玄奘弟子）大師精通三支（指唯識宗的三個主要論點）。他縱橫交錯地建立和破除各種觀點，闡述義理和命名原則，前人無人能及。還有記載說，有人請玄奘（Xuanzang）法師只為窺基講解《瑜伽師地論》（Yogacara-bhumi-sastra）。結果被慈恩寺的測法師（Ce）和窺基一起偷聽並先講了。玄奘說：『五性各別的宗派教法，只有你能流通，其他人則不行。』後來窺基親自遊歷五臺山，登上太行山，在西河的古佛寺中住宿。夢見自己身在半山巖下，有無數人唱著痛苦的聲音，在昏暗之中，最初不忍心聽。他移步登上那層層山峰，都呈現琉璃的顏色，完全可以看見各個國土。抬頭望見一座城，城中有聲音說：『住住，窺基你還沒有到這裡的時候。』一會兒，兩個天童從城中出來，問道：『你看見山下受罪痛苦的眾生了嗎？』窺基回答說：『我聽見聲音而看不見形體。』童子於是給他一把劍柄，說：『剖開肚子就應當看見了。』窺基自己剖開肚子，腹中打開有兩道光芒照耀山下，看見無數人遭受極大的痛苦。當時童子進入城中拿著紙兩卷和筆投給他，窺基捧著離去。等到早晨，窺基感到驚異還沒有停止。經過信夜寺時有光芒，很久都不熄滅。尋找觀看那些數卷髮光的經書，探尋得到《彌勒上生經》（Maitreya-vyakarana）。於是回憶起之前的夢，必定是彌勒菩薩讓我造疏來通暢其中的道理啊。於是拿起筆開始寫作，筆鋒有舍利（sarira）二十七粒隕落，像吳地的含桃一樣大，紅色可愛。其次零零散散落下的，形狀像黃梁的粟粒。 有一種說法是，窺基前往太原傳法，三輛車跟隨著他。前一輛車裝載著經論箱帙，中間一輛車是自己乘坐，后一輛車裝載著家眷僕人和食物。在路上遇到一位老父，問他車上乘坐的是什麼人。窺基回答說：『是我的家屬。』老父說：『你知法非常精通，卻攜帶家屬同行，恐怕不符合教義。』窺基聽了頓然悔悟之前的錯誤，獨自前往。老父則是文殊菩薩（Manjusri）的化身。這其實也是一種戲言。跟隨玄奘在玉華宮（Yuhua Palace）翻譯佛經的時候，三輛車安置在哪裡呢？窺基隨處教化徒弟，獲得利益的人很多。向東前往博陵，有人請他講解《法華經》（Saddharma Pundarika Sutra），於是造了大疏。等到回到本寺，經常與翻譯佛經的舊人往來，多次拜訪玄奘法師。
【English Translation】 English version: The commentary on him states that Master Kuiji (a disciple of Xuanzang) was proficient in the three branches (referring to the three main arguments of the Vijnanavada school). He established and refuted various viewpoints in a crisscross manner, elaborating on the principles of meaning and naming, unmatched by predecessors. It is also recorded that someone requested Master Xuanzang to explain the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) only to Kuiji. As a result, he was eavesdropped on and lectured on first by Ce, a monk from Ci'en Temple, and Kuiji together. Xuanzang said: 'Only you can circulate the teachings of the school of the five natures; others cannot.' Later, Kuiji personally traveled to Mount Wutai, ascended Mount Taihang, and stayed overnight in the Ancient Buddha Temple in Xihe. He dreamed that he was halfway up a mountain rock, and countless people were singing painful voices. In the dimness, he initially couldn't bear to listen. He moved and ascended the layers of mountain peaks, all of which were the color of lapis lazuli, and he could completely see the various lands. Looking up, he saw a city, and a voice in the city said: 'Stop, stop, Kuiji, you have not yet reached the time to come here.' After a while, two celestial children came out of the city and asked: 'Have you seen the suffering beings below the mountain?' Kuiji replied: 'I hear the sound but do not see the form.' The children then gave him a sword hilt and said: 'If you cut open your belly, you should see it.' Kuiji cut open his belly himself, and two rays of light shone from his abdomen, illuminating the mountain below, and he saw countless people suffering extreme pain. At that time, the children entered the city and threw him two rolls of paper and a pen, which Kuiji held and left. When morning came, Kuiji felt astonished and had not yet stopped. When passing by Xinya Temple, there was a light that did not go out for a long time. Searching and viewing those several rolls of shining scriptures, he found the Maitreya-vyakarana (Maitreya's Prophecy of Rebirth). Then he recalled the previous dream, it must be Maitreya Bodhisattva who asked me to create a commentary to clarify the principles within it. So he picked up the pen and began to write, and twenty-seven sariras (relics) fell from the tip of the pen, as big as Wu's Hantao peaches, red and lovely. Secondly, those that fell sporadically were shaped like millet grains of yellow Liang. One account says that Kuiji went to Taiyuan to preach the Dharma, and three carriages followed him. The first carriage was loaded with scripture boxes, the middle carriage was for his own use, and the last carriage was loaded with family members, servants, and food. On the road, he met an old father who asked him who was riding in the carriages. Kuiji replied: 'They are my family members.' The old father said: 'You know the Dharma very well, but you bring your family members with you, I am afraid it does not conform to the teachings.' Kuiji suddenly regretted his previous mistakes and went alone. The old father was an incarnation of Manjusri Bodhisattva. This is actually also a joke. When following Xuanzang in Yuhua Palace to translate Buddhist scriptures, where were the three carriages placed? Kuiji taught disciples everywhere, and many people benefited. Going east to Boling, someone asked him to explain the Saddharma Pundarika Sutra (Lotus Sutra), so he created a great commentary. When he returned to the temple, he often interacted with the old people who translated Buddhist scriptures, and visited Master Xuanzang many times.
宣律師。宣每有諸天王使者執事。或冥告雜務。爾日基去方來。宣怪其遲暮。對曰。適者大乘菩薩在此。善神翼從者多。我曹神通為他所制。故爾。以永淳元年壬午示疾。至十一月十三日。長往于慈恩寺翻經院。春秋五十一。法臘無聞。葬于樊村北渠。祔三藏奘師塋隴焉。弟子哀慟。餘外執紼。會葬黑白之眾盈于山谷。基生常勇進造彌勒像。對其像日誦菩薩戒一遍。愿生兜率。求其志也。乃發通身光瑞。爛然可觀。復於五臺造玉石文殊菩薩像。寫金字般若經畢。亦發神光焉。弟子相繼取基為折中。視之如奘在焉。太和四年庚戌七月癸酉。遷塔于平原。大安國寺沙門令儉檢校塔亭。徙棺見基齒。有四十根不斷玉如。眾彈指言。是佛之一相焉。凡今天下佛寺圖形。號曰百本疏主真高宗大帝制贊。一云玄宗。然基魁梧堂堂。有桓赳之氣。而慈濟之心。誨人不倦。自天然也。其符彩則項負玉枕。面部宏偉交手十指若印契焉。名諱上字多出沒不同者。為以慈恩傳中雲。奘師龍朔三年于玉華宮譯大般若經終筆。其年十一月二十二日。令大乘基奉表奏聞。請御製序。至十二月七日。通事舍人馮義宣。由此云。靈基開元錄為窺基。或言乘基非也。彼曰大乘基。蓋慧立彥悰。不全斥故云大乘基。如言不聽泰耳。猶謹遣大乘光奉表同也。今
海內呼慈恩法師焉。
系曰。性相義門至唐方見大備也。奘師為瑜伽唯識開創之祖。基乃守文述作之宗。唯祖與宗百世不除之祀也。蓋功德被物。廣矣。大矣。奘茍無基則何祖張其學乎。開天下人眼目乎。二師立功與言。俱不朽也。然則基也。鄂公猶子。奘師門生。所謂將家來為法將。千載一人而已。故書有之。厥父災厥子乃肯播。矧能肯獲。其百本疏主之謂歟。
唐京師西明寺道世傳
釋道世。字玄惲。姓韓氏。厥先伊闕人也。祖代因官為京兆人焉。生且渥潤漸而聰敏。俄厭眾沙思參救蟻。二親鍾愛遏絕其請。久而遂心。時年十二。于青龍寺出家。從執德瓶止臨欣鑒。律宗研核書籍鉆尋。特慕上乘融明實性。於時籍甚三輔欽歸。顯慶年中。大帝以玄奘師所翻經論。未幾詔入內。及慈恩寺大德。更代行道不替於時。世亦預其選。及為皇太子造西明寺。爰以英博召入斯寺。時道宣律師當塗行律。世且旁敷。同驅五部之車。共導三乘之軌。人莫我及。道望芬然。復因講貫之餘。仍覽甚深之藏。以為古今綿代製作多人。雖雅趣佳辭無足於傳記。由是搴文囿之菁華。嗅大義之瞻卜。以類編錄號法苑珠林。總一百篇。勒成十帙。始從劫量終乎雜記。部類之前各序別論。令學覽之人就門隨部撿括所知。如提綱焉
。如舉領焉。世之用心周乎十稔。至總章元年畢軸。蘭臺郎李儼為之都序。此文行於天下。又著善惡業報及信福論。共二十三卷。大小乘禪門觀及大乘觀。共十一卷。受戒儀式禮佛儀式共六卷。四分律討要五卷。四分律尼鈔五卷。金剛經集註三卷。十部都一百五十三卷。世頗多著述。未測其終。名避太宗廟諱多行字耳。故時稱玄惲焉。
唐京兆大慈恩寺普光傳
釋普光。未知何許人也。明敏為性。爰擇其木。請事三藏奘師。勤恪之心同列靡及。至於智解可譬循環。聞少證多。奘師默許。末參傳譯頭角特高。左右三藏之美光有功焉。初奘嫌古翻俱舍義多缺。然躬得梵本再譯真文。乃密授光多是記憶西印薩婆多師口義。光因著疏解判。一云。其疏至圓暉略之為十卷。如漢之有沲歟。又嘗隨奘往玉華宮譯大般若經。厥功出乎禆贊也。時號大乘光。觀夫奘自貞觀十九年創譯記。麟德元年終於玉華宮。凡二十載。總出大小乘經律論七十五部。一千三百三十五卷。十分七八是光筆受。或謂嘉光普光也。若驗從辯機同參譯務。即普光是也。
唐京兆大慈恩寺法寶傳(勝莊)
釋法寶。亦三藏奘師學法之神足也。性靈敏利最所先焉。奘初譯婆沙論畢。寶有疑情。以非想見惑請益之。奘別以十六字入乎論中。以
【現代漢語翻譯】 現代漢語譯本： 就像提起衣領一樣。世俗之人用心研究了十年之久，直到總章元年才完成。蘭臺郎李儼為這部著作寫了總序，此文得以在天下流傳。他又著有《善惡業報》及《信福論》，共二十三卷；《大小乘禪門觀》及《大乘觀》，共十一卷；《受戒儀式》、《禮佛儀式》，共六卷；《四分律討要》五卷；《四分律尼鈔》五卷；《金剛經集註》三卷。總計十部，共一百五十三卷。世俗之人頗多著述，無法預測他的最終成就。因為避諱太宗（唐太宗李世民）的廟號，所以多用『行』字。因此當時稱他為玄惲（Xuan Yun）。
唐京兆大慈恩寺普光傳
釋普光（Shi Puguang），不知是哪裡人。他天性聰敏，於是選擇了佛法，請求侍奉三藏奘師（Tang Sanzang，即唐玄奘）。他勤奮恭敬，同輩之人都比不上。至於他的智慧理解，可以比作循環往復，聞一知十。奘師默默地認可了他。後來參與翻譯，才華更加突出。三藏奘師的翻譯事業能如此完美，普光（Puguang）功不可沒。當初奘師嫌棄舊譯的《俱舍論》（Abhidharmakośa）有很多意義缺失，於是親自得到梵文字後重新翻譯，寫出真正的經文。並秘密地將西印度薩婆多部（Sarvastivada）師父的口義傳授給普光（Puguang），普光（Puguang）因此著疏進行解釋和判斷。有人說，他的疏被圓暉（Yuanhui）略為十卷，就像漢朝的沲（Tuo）一樣。他又曾經跟隨奘師前往玉華宮翻譯《大般若經》（Mahaprajnaparamita Sutra），他的功勞也出於輔助讚揚。當時號稱『大乘光』。縱觀奘師從貞觀十九年開始翻譯經典，到麟德元年在玉華宮去世，總共二十年，總共翻譯大小乘經律論七十五部，一千三百三十五卷，其中十分之七八是普光（Puguang）筆錄的。有人說嘉光（Jia Guang）就是普光（Puguang）。如果考證他和辯機（Bianji）一同參與翻譯事務，那麼普光（Puguang）就是他了。
唐京兆大慈恩寺法寶傳(勝莊)
釋法寶（Shi Fabao），也是三藏奘師（Tang Sanzang）學習佛法的得力助手。他天性聰敏，總是走在最前面。奘師最初翻譯《婆沙論》（Vibhasa）完畢，法寶（Fabao）有疑問，用『非想見惑』請教奘師，奘師特別用十六個字加入到論中，以
【English Translation】 English version: It's like lifting the collar. Worldly people devoted themselves to studying it for ten years, until the first year of the Zongzhang era when it was completed. Li Yan, a courtier of the Lan Tai, wrote the general preface for this work, and this text was able to circulate throughout the world. He also wrote 'Karma of Good and Evil' and 'Treatise on Faith and Fortune,' totaling twenty-three volumes; 'Observations on the Chan Gate of the Great and Small Vehicles' and 'Great Vehicle Observation,' totaling eleven volumes; 'Ordination Ritual' and 'Buddha-Worshiping Ritual,' totaling six volumes; 'Essentials of the Four-Part Vinaya' five volumes; 'Notes on the Four-Part Vinaya for Nuns' five volumes; 'Collected Annotations on the Diamond Sutra' three volumes. In total, ten works, totaling one hundred and fifty-three volumes. Worldly people have quite a few writings, and it is impossible to predict his final achievements. Because he avoided using the temple name of Emperor Taizong (Emperor Taizong Li Shimin of the Tang Dynasty), he mostly used the character 'Xing'. Therefore, he was called Xuan Yun (Xuan Yun) at that time.
Biography of Puguang of Daci'en Temple in Jingzhao of the Tang Dynasty
Shi Puguang, it is not known where he was from. He was intelligent by nature, so he chose Buddhism and requested to serve the Tripitaka Master Tang Sanzang (Tang Sanzang, i.e., Tang Xuanzang). He was diligent and respectful, and his peers could not compare to him. As for his wisdom and understanding, it can be compared to a cycle, knowing ten things from hearing one. Master Tang silently approved of him. Later, when he participated in the translation, his talent became even more prominent. Puguang (Puguang) made great contributions to the perfection of the translation work of the Tripitaka Master Tang Sanzang. At first, Master Tang disliked that the old translation of the 'Abhidharmakośa' had many missing meanings, so he personally obtained the Sanskrit text and re-translated it, writing the true scripture. And secretly taught Puguang (Puguang) the oral meaning of the Sarvastivada master of West India, so Puguang (Puguang) wrote commentaries to explain and judge. Some say that his commentary was abridged by Yuanhui (Yuanhui) into ten volumes, just like the Tuo (Tuo) of the Han Dynasty. He also once followed Master Tang to Yuhua Palace to translate the 'Mahaprajnaparamita Sutra', and his contribution was also out of auxiliary praise. At that time, he was known as 'Great Vehicle Light'. Looking at Master Tang's translation of scriptures from the nineteenth year of Zhenguan to his death in Yuhua Palace in the first year of Linde, a total of twenty years, a total of seventy-five parts of the Great and Small Vehicle Sutras, Vinayas, and Treatises were translated, totaling one thousand three hundred and thirty-five volumes, of which seven or eight tenths were recorded by Puguang (Puguang). Some say that Jia Guang (Jia Guang) is Puguang (Puguang). If it is verified that he and Bianji (Bianji) participated in the translation work together, then Puguang (Puguang) is him.
Biography of Fabao of Daci'en Temple in Jingzhao of the Tang Dynasty (Shengzhuang)
Shi Fabao (Shi Fabao) was also a capable assistant to the Tripitaka Master Tang Sanzang (Tang Sanzang) in studying Buddhism. He was intelligent by nature and always at the forefront. When Master Tang first finished translating the 'Vibhasa', Fabao (Fabao) had doubts and asked Master Tang about 'non-thinking and seeing confusion'. Master Tang specially added sixteen characters to the treatise to
遮難辭。寶白奘曰。此二句四句為梵本有無。奘曰。吾以義意酌情作耳。寶曰。師豈宜以凡語增加聖言量乎。奘曰。斯言不行我知之矣。自此炰烋頡頏于奘之門。至乎六離合釋義。俱舍宗以寶為定量矣。光師往往同迦濕彌羅余師禮記衍字也。時光寶二法師若什門之融睿焉。后越精義學令問孔膠。長安三年于福先寺京西明寺。預義凈譯場。寶與法藏勝莊等。證義。於時頗露頭角。莫之與京歟。
唐京師西明寺圓測傳(薄塵靈辯)
釋圓測者。未詳氏族也。自幼明敏慧解縱橫。三藏奘師為慈恩基師。講新翻唯識論。測賂守門者隱聽。歸則緝綴義章。將欲罷講。測于西明寺鳴鐘召眾。稱講唯識。基慊其有奪人之心。遂讓測講訓。奘講瑜伽還同前盜聽受之。而亦不后基也。詒高宗之末天后之初。應義解之選入譯經館。眾皆推挹。及翻大乘顯識等經。測充證義與薄塵靈辯嘉尚攸方其駕。所著唯識疏鈔。詳解經論。天下分行焉。
唐京師安國寺元康傳
釋元康。不詳姓氏。貞觀中游學京邑。有彭亨之譽。形擁腫而短。然其性情酋勇聞少解多。群輩推許。先居山野恒務持誦觀音求加慧解。遂感鹿一首角分八岐厥形絕異。康見之撫而馴伏。遂豢養之。乘而致遠。曾無倦色。以三論之文荷之於背。又以小軸系之
【現代漢語翻譯】 現代漢語譯本： 遮難辭。寶法師質問玄奘法師說：『這兩句或四句在梵文原本中是否存在？』玄奘法師回答說：『我是根據義理酌情新增的。』寶法師說：『法師您怎麼能用凡俗的語言增加神聖的佛經呢？』玄奘法師說：『我知道這種說法行不通。』從此，寶法師開始在玄奘法師的門下爭論不休。在六離合釋義方面，《俱舍論》的學者們以寶法師的觀點為標準。光法師常常像迦濕彌羅的其他法師一樣，在禮記中衍字。當時的光法師和寶法師就像什門下的融法師和睿法師一樣。後來，他們超越了精義，學習了令問孔膠。長安三年，在福先寺和京西明寺，參與了義凈法師的翻譯工作。寶法師與法藏法師、勝莊法師等人一起擔任證義。當時，寶法師頗露頭角，沒有人能與他相比。
唐京師西明寺圓測傳（薄塵靈辯）
釋圓測法師，不清楚他的氏族。他從小就聰明敏捷，智慧超群。三藏法師玄奘法師讓慈恩寺的基法師講解新翻譯的《唯識論》。圓測法師賄賂守門人，偷偷地聽講。回去后，他就整理義章。玄奘法師將要停止講課時，圓測法師在西明寺敲鐘召集大眾，聲稱要講解《唯識論》。基法師不滿他有奪人之心，於是讓圓測法師講解。玄奘法師講解《瑜伽師地論》時，圓測法師仍然像以前一樣偷偷地聽講，而且也不比基法師差。在高宗末年、天后初年，圓測法師應義解之選進入譯經館，大家都推崇他。在翻譯《大乘顯識經》等經典時，圓測法師擔任證義，與薄塵法師、靈辯法師一起嘉尚攸方，他們的才華不相上下。他所著的《唯識疏鈔》，詳細解釋了經論，在天下廣為流傳。
唐京師安國寺元康傳
釋元康法師，不清楚他的姓氏。貞觀年間，他在京城遊學，享有彭亨的聲譽。他身材臃腫矮小，但性格剛毅勇敢，聽得少而理解得多，受到大家的推許。他 पहले住在山野，經常持誦觀音菩薩的名號，祈求增加智慧。於是，他感應到一隻鹿，頭上長著八個分叉的角，形狀非常奇特。元康法師見到它，撫摸它，鹿就馴服了。於是，他豢養了這隻鹿，騎著它去遠方，從不感到疲倦。他把三論的文章放在鹿背上，又用小軸系住。
【English Translation】 English version: 'Zhe Nan Ci'. Dharma Master Bao asked Dharma Master Xuanzang: 'Do these two or four sentences exist in the original Sanskrit text?' Dharma Master Xuanzang replied: 'I added them based on the meaning and circumstances.' Dharma Master Bao said: 'How can you, as a Dharma Master, add mundane language to the sacred Buddhist scriptures?' Dharma Master Xuanzang said: 'I know this argument won't work.' From then on, Dharma Master Bao began to argue incessantly with Dharma Master Xuanzang. In terms of the sixfold separation and combination of meanings, scholars of the 'Kusha' ('Abhidharma-kosa') school regarded Dharma Master Bao's views as the standard. Dharma Master Guang often, like other Dharma Masters from Kashmir, added words in the 'Li Ji' ('Book of Rites'). At that time, Dharma Master Guang and Dharma Master Bao were like Dharma Master Rong and Dharma Master Rui under the Shimen. Later, they surpassed the essence of meaning and studied 'Ling Wen Kong Jiao'. In the third year of Chang'an, at Fuxian Temple and Jingxi Ming Temple, he participated in Dharma Master Yijing's translation work. Dharma Master Bao, along with Dharma Master Fazang, Dharma Master Shengzhuang, and others, served as certifiers. At that time, Dharma Master Bao showed his talent, and no one could compare with him.
'Biography of Yuan Ce of Ximing Temple in the Tang Dynasty Capital' ('Bo Chen Ling Bian')
Dharma Master Yuan Ce, his clan is unknown. From a young age, he was intelligent and quick-witted, with outstanding wisdom. Tripitaka Master Xuanzang had Dharma Master Ci'en Ji explain the newly translated 'Vijnaptimatrata-sastra' ('Treatise on Consciousness-Only'). Dharma Master Yuan Ce bribed the gatekeeper and secretly listened to the lectures. After returning, he compiled the meaning chapters. When Dharma Master Xuanzang was about to stop lecturing, Dharma Master Yuan Ce rang the bell at Ximing Temple to gather the public, claiming to explain the 'Vijnaptimatrata-sastra'. Dharma Master Ji was dissatisfied with him for having the intention of stealing his audience, so he let Dharma Master Yuan Ce explain. When Dharma Master Xuanzang lectured on the 'Yoga-sastra' ('Yoga Treatise'), Dharma Master Yuan Ce still secretly listened as before, and he was no worse than Dharma Master Ji. At the end of Gaozong's reign and the beginning of Empress Wu's reign, Dharma Master Yuan Ce entered the translation hall in response to the selection of meaning interpreters, and everyone admired him. When translating scriptures such as the 'Mahayana Abhidharma Prakaranaloka', Dharma Master Yuan Ce served as a certifier, and together with Dharma Master Bo Chen and Dharma Master Ling Bian, they praised each other's talents, and their talents were comparable. His 'Commentary on the Vijnaptimatrata-sastra', which explains the scriptures and treatises in detail, is widely circulated throughout the world.
'Biography of Yuan Kang of Anguo Temple in the Tang Dynasty Capital'
Dharma Master Yuan Kang, his surname is unknown. During the Zhenguan period, he studied in the capital and enjoyed the reputation of Peng Heng. He was obese and short, but he was brave and courageous in nature, and he understood more than he heard, and he was praised by everyone. He first lived in the mountains and often recited the name of Avalokitesvara Bodhisattva, praying for increased wisdom. As a result, he sensed a deer with eight forked horns on its head, and its shape was very peculiar. Dharma Master Yuan Kang saw it, stroked it, and the deer became tame. So, he raised the deer and rode it to distant places, never feeling tired. He put the articles of the Three Treatises on the deer's back and tied them with a small shaft.
于尾。曳入上都。意為戲弄。說有之徒不達空性。我與輕軸碾之令悟真理。又衣大布曳納播戴竹笠。笠寬丈有二尺。裝飾詭異人皆駭觀。既入京城見一法師盛集講經化導。康造其筵近其座。便就所講義申問往返數百言。人咸驚康之辯給如此。復戲法師曰。甘桃不結實。苦李壓低枝。講者曰。輪王千個子。巷伯勿孫兒。蓋譏康之無生徒也。康曰。丹之藏者赤。漆之藏者黑。隨汝之赤者非纁絳焉。入汝之黑者非鉛墨焉。舉眾皆云。辭理渙然。可非垂跡之大士也。帝聞之喜曰。何代無其人。詔入安國寺講此三論。遂造疏解中觀之理。別撰玄樞兩卷。總明中百門之宗旨焉。后不測其終。
系曰。康師曳納播者何。通曰。梵言立播。華言裹腹衣。亦云抱腹形制如偏袒。一幅才穿得手。肩袖不寬。著在左邊。右邊施帶。多貯綿絮。然是禦寒之服。熱國則否用此亦聖開。流於東土則變成色帛。而削幅綴於左右袖上垂之制曳。然旌表我通贍經論。一本則曳一支。多則多曳。未知稽古自何人始乎。今單言播。略立字耳。全非禦寒之意。翻為我慢之衣。既失元端而多濫作。別形聖教以俟后賢。此外無施異制以亂大倫。詩曰。服之不稱身之災也。吁。
唐簡州福聚寺靖邁傳
釋靖邁。梓潼人也。少孺矜持長高志操。特於經
【現代漢語翻譯】 現代漢語譯本： 最後（康僧鎧）在尾部。拖著（裹腹衣）進入上都（首都，指京城）。（這）意在戲弄（他們）。那些執著于『有』的人不明白空性。我用輕軸碾壓他們，讓他們領悟真理。他又穿著粗布衣，拖著（裹腹衣），戴著竹笠。竹笠寬一丈二尺。裝飾怪異，人們都驚駭地觀看。進入京城后，見到一位法師盛大地聚集（眾人）講解佛經，進行教化引導。康僧鎧走到他的筵席旁，靠近他的座位。便就法師所講的義理，申述提問，往返數百言。人們都驚歎康僧鎧的辯才如此敏捷。他又戲弄法師說：『甘甜的桃樹不結果實，苦澀的李樹壓低了枝條。』講經的法師說：『輪王有一千個兒子，里巷小民沒有孫子。』這是譏諷康僧鎧沒有學生。康僧鎧說：『藏有丹砂的地方是紅色的，藏有漆的地方是黑色的。隨你變紅的，難道不是纁絳（淺紅色）嗎？進入你變黑的，難道不是鉛墨嗎？』在場的人都說：『言辭義理流暢明晰。這難道不是垂跡（應化）的大士嗎？』皇帝聽了很高興，說：『哪個時代沒有這樣的人呢？』詔令（康僧鎧）進入安國寺講解《三論》。於是撰寫疏解《中觀論》的義理，另外撰寫《玄樞》兩卷，總括闡明中觀、百論、十二門論的宗旨。後來不知道他的結局。 系曰：康師拖著的『曳納播』是什麼？通曰：梵語叫『立播』（Lipa），漢語翻譯為『裹腹衣』，也叫『抱腹』，形狀像偏袒（袒露一側肩膀的服裝）。用一幅布料才勉強能穿上手，肩袖不寬。穿在左邊，右邊繫帶。多填充綿絮。這是禦寒的服裝。炎熱的國家則不使用，這也是聖人開許的。流傳到東土就變成了彩色絲綢，並且削減布幅，縫綴在左右袖子上，垂下來的樣式叫做『曳』。這是爲了彰顯我通曉經論。一本經書就拖一支（曳），多本就拖多支。不知道考究古代是從什麼人開始的呢？現在單說『播』，是省略了『立』字罷了。完全沒有禦寒的意思，反而變成了我慢之衣。既失去了原本的意義，又多有濫用。用別的形式來改變聖教，等待後世賢人來匡正。此外不要再施行奇異的制度來擾亂大的倫常。詩經說：『穿的衣服與身份不相稱，是災禍啊。』唉！ 唐簡州福聚寺靖邁傳 釋靖邁（Jingmai）。梓潼（地名）人。年少時就莊重自持，長大後有高遠的志向和節操，尤其精通佛經。
【English Translation】 English version: Finally, (Kang Seng-kai) was at the end. Dragging (the 'Yena Bo' garment) into Shangdu (the capital, referring to the capital city). (This) was intended to mock (them). Those who cling to 'existence' do not understand emptiness. I will crush them with a light axle, so that they may realize the truth. He also wore coarse cloth clothes, dragged (the 'Yena Bo' garment), and wore a bamboo hat. The bamboo hat was twelve feet wide. The decoration was bizarre, and people were shocked to watch. After entering the capital city, he saw a Dharma master grandly gathering (people) to explain the Buddhist scriptures and conduct teaching and guidance. Kang Seng-kai went to his banquet and approached his seat. Then, regarding the meaning of the Dharma master's lecture, he stated questions and answers, back and forth hundreds of words. People were amazed at Kang Seng-kai's eloquence. He also teased the Dharma master, saying: 'Sweet peach trees do not bear fruit, bitter plum trees lower their branches.' The Dharma master who lectured on the scriptures said: 'A Chakravarti king has a thousand sons, and the common people in the alleys have no grandsons.' This was to ridicule Kang Seng-kai for not having students. Kang Seng-kai said: 'The place where cinnabar is stored is red, and the place where lacquer is stored is black. What follows you to become red, is it not light red? What enters you to become black, is it not lead ink?' Everyone present said: 'The words and reasoning are clear and fluent. Could this not be a manifested Bodhisattva?' The emperor was very happy to hear this and said: 'Which era does not have such a person?' He ordered (Kang Seng-kai) to enter Anguo Temple to explain the Three Treatises. So he wrote a commentary explaining the meaning of the Madhyamaka-karika, and also wrote two volumes of the Xuan Shu, summarizing and clarifying the tenets of the Madhyamaka, the Hundred Treatises, and the Twelve Gate Treatise. Later, his ending was unknown. A note says: What is the 'Yena Bo' that Master Kang dragged? The answer is: In Sanskrit, it is called 'Lipa' (Lipa), which is translated into Chinese as 'belly-wrapping garment', also called 'belly-holding', shaped like a partial exposure (clothing that exposes one shoulder). It takes a piece of cloth to barely put on, and the shoulders and sleeves are not wide. It is worn on the left side, and tied on the right side. It is mostly filled with cotton wool. This is a garment for keeping out the cold. Hot countries do not use it, and this is also permitted by the sages. When it spread to the Eastern lands, it became colored silk, and the width of the cloth was reduced, and it was sewn on the left and right sleeves, and the style of hanging down is called 'Ye'. This is to show that I am proficient in the scriptures and treatises. One scripture drags one (Ye), and many scriptures drag many. I don't know when the study of ancient times began? Now, just saying 'Bo' is an abbreviation of the word 'Li'. It has no meaning of keeping out the cold at all, but has become a garment of arrogance. It has lost its original meaning and is often abused. Use other forms to change the holy teachings, and wait for future sages to correct them. In addition, do not implement strange systems to disturb the great ethics. The Book of Songs says: 'Wearing clothes that do not match one's status is a disaster.' Alas! Biography of Jingmai of Fuju Temple in Jianzhou, Tang Dynasty 釋靖邁 (Jingmai). A native of Zitong (place name). He was dignified and self-possessed when he was young, and had lofty ambitions and integrity when he grew up, especially proficient in Buddhist scriptures.
論研核造微。氣性沉厚不妄交結。游必擇方抵于京輔。貞觀中屬玄奘西回。敕奉為太穆太后。于京造廣福寺。就彼翻譯。所須吏力悉與玄齡商量務令優給。遂召證義大德諳練大小乘經論為時所尊尚者。得一十一人邁預其精選。即居慈恩寺也。同普光寺棲玄廣福寺明𤀹會昌寺辯機終南山豐德寺道宣。同執筆綴文。翻譯本事經七卷。邁后與神昉筆受于玉華宮及慈恩寺翻經院。皆推適變故得經心矣。后著譯經圖紀四卷。銓序古今經目譯人名位單譯重翻疑偽等科。一皆條理見編于藏。開元中智升。又續其題目焉。
唐新羅國順璟傳
釋順璟者。浪郡人也。本土之氏族。東夷之家系。故難詳練。其重譯學聲教。蓋出天然。況乎因明之學奘師精研付受。華僧尚未多達。璟之克通。非其宿殖之力。自何而至於是歟。傳得奘師真唯識量。乃立決定相違不定量。于干封年中因使臣入貢附至。於時奘師長往向及二年。其量云。真故極成色定離眼識自許初三攝。眼所不攝故猶如眼根。良以三藏隱密周防。非大智不明。璟為宗云。不離於眼識自許初三攝。眼所不攝故猶如眼識也。如此善成他義。時大乘基覽此作。便見璟所不知。雖然終仰邊僧識見如此。故嘆之曰。新羅順璟法師者。聲振唐蕃學包大小。業崇迦葉。唯執行於杜多。心
【現代漢語翻譯】 現代漢語譯本： 論證研究精微之處。他的氣度沉穩厚重，不輕易與人交往。遊歷必定選擇方向，最終到達京城附近。貞觀年間，正逢玄奘（Xuanzang，唐代著名僧人，翻譯家）從西域返回，奉皇帝敕令，為太穆太后（Tai Mu Empress Dowager）在京城建造廣福寺（Guangfu Temple），並在那裡進行翻譯工作。所需的人力和物力，都與房玄齡（Fang Xuanling，唐代宰相）商議，務必給予優厚的供給。於是召集精通大小乘經論，為當時所尊崇的證義大德（Zhengyi Dade，精通佛法的僧人），挑選出十一人，釋邁（Shi Mai）就在其中。他們住在慈恩寺（Ci'en Temple），與普光寺（Puguang Temple）的棲玄（Qi Xuan）、廣福寺的明𤀹（Mingxuan）、會昌寺（Huichang Temple）的辯機（Bianji）、終南山豐德寺（Zhongnan Mountain Fengde Temple）的道宣（Daoxuan）一起，執筆撰寫文章，翻譯《本事經》（Ben Shi Jing）七卷。後來，釋邁與神昉（Shen Fang）在玉華宮（Yuhua Palace）和慈恩寺的翻經院（Translation Academy）進行筆錄和翻譯，都能夠根據情況進行適當的調整，從而領會經文的精髓。之後，他撰寫了《譯經圖紀》（Yi Jing Tu Ji）四卷，對古今的經目錄、譯者的名位、單譯、重譯、疑偽等類別進行了詳細的整理和編纂，全部都條理清晰地收錄在藏經中。開元年間，智升（Zhisheng）又續寫了其中的題目。
唐新羅國順璟傳
釋順璟（Shi Shunjing）是新羅國（Silla，朝鮮古代國家）浪郡（Lang County）人。是當地的氏族，屬於東夷（Dongyi，古代對東方民族的稱呼）的後代，所以很難詳細瞭解。他在重譯學方面的聲譽和教誨，大概是出於天性。更何況，他對因明（Hetu-vidya，古印度邏輯學）之學的精研和接受，是玄奘法師（Xuanzang Fashi）親自傳授的，即使在中國的僧人中，也沒有多少人能夠通達，而順璟卻能夠精通，如果不是他前世積累的力量，又是從何而來呢？他從玄奘法師那裡得到了真正的唯識量（Vijnaptimatrata，唯識宗的論證方法），於是創立了決定相違不定量（Jueding Xiangwei Budingliang）。在干封年間，他跟隨使臣入貢來到中國，當時玄奘法師已經去世將近兩年。他的論證是：『真實故極成色定離眼識自許初三攝，眼所不攝故猶如眼根。』（Zhenshi gu jicheng se ding li yan shi zixu chu san she, yan suo bu she gu youru yan gen.）意思是：『因為真實，所以極成之色必定離開眼識，這是我們自己承認的最初三種攝，因為眼識所不能攝取，所以就像眼根一樣。』這是因為玄奘三藏（Xuanzang Sanzang）隱秘地周密防範，不是大智慧的人不能明白。順璟的宗義是：『不離於眼識自許初三攝，眼所不攝故猶如眼識也。』（Bu li yu yan shi zixu chu san she, yan suo bu she gu youru yan shi ye.）意思是：『不離開眼識，這是我們自己承認的最初三種攝，因為眼識所不能攝取，所以就像眼識一樣。』這樣就很好地成就了他人的義理。當時大乘基（Da chengji）看到這個作品，就發現了順璟所不知道的地方。雖然如此，最終還是仰慕邊地僧人的見識如此之高。所以感嘆地說：『新羅國的順璟法師，聲名遠揚唐朝和周邊地區，學識包羅大小乘，事業崇尚迦葉（Kasyapa，佛教中的一位重要弟子），只是在修行上堅持頭陀行（Dhuta，佛教的一種苦行），心』
【English Translation】 English version: He delved into subtle and profound studies. His temperament was calm and reserved, and he did not casually associate with others. When he traveled, he always chose the right direction, eventually reaching the vicinity of the capital. During the Zhenguan era (Tang Dynasty), he encountered Xuanzang (Xuanzang, a famous monk and translator of the Tang Dynasty) returning from the Western Regions. By imperial decree, he was appointed to build Guangfu Temple (Guangfu Temple) in the capital for the Tai Mu Empress Dowager (Tai Mu Empress Dowager), where he engaged in translation work. The necessary manpower and resources were discussed with Fang Xuanling (Fang Xuanling, a prime minister of the Tang Dynasty), ensuring generous provisions. Consequently, he summoned eminent monks (Zhengyi Dade, monks proficient in Buddhism) who were well-versed in both Mahayana and Hinayana scriptures and were highly respected at the time, selecting eleven individuals, including Shi Mai (Shi Mai). They resided in Ci'en Temple (Ci'en Temple), and together with Qi Xuan (Qi Xuan) from Puguang Temple (Puguang Temple), Mingxuan (Mingxuan) from Guangfu Temple, Bianji (Bianji) from Huichang Temple (Huichang Temple), and Daoxuan (Daoxuan) from Fengde Temple (Fengde Temple) on Zhongnan Mountain, they wrote and translated the seven volumes of the Ben Shi Jing (Ben Shi Jing). Later, Shi Mai and Shen Fang (Shen Fang) engaged in transcription and translation at Yuhua Palace (Yuhua Palace) and the Translation Academy of Ci'en Temple, adapting appropriately to the circumstances to grasp the essence of the scriptures. Subsequently, he authored the four-volume Yi Jing Tu Ji (Yi Jing Tu Ji), which meticulously organized and compiled ancient and modern scripture catalogs, the ranks of translators, single translations, re-translations, and doubtful forgeries, all clearly categorized and included in the Tripitaka. During the Kaiyuan era, Zhisheng (Zhisheng) added to its titles.
Biography of Shunjing of Silla (Korea) during the Tang Dynasty
The monk Shunjing (Shi Shunjing) was from Lang County (Lang County) in Silla (Silla, an ancient Korean kingdom). He belonged to a local clan, a descendant of the Dongyi (Dongyi, an ancient term for eastern peoples), making detailed information difficult to ascertain. His reputation and teachings in re-translation studies were likely innate. Moreover, his profound study and acceptance of Hetu-vidya (Hetu-vidya, ancient Indian logic) were personally imparted by Master Xuanzang (Xuanzang Fashi). Even among Chinese monks, few could master it, yet Shunjing was able to excel. If not for the power accumulated from his previous lives, where else could it have come from? He received the true Vijnaptimatrata (Vijnaptimatrata, a method of argumentation in the Vijnanavada school) from Master Xuanzang, and thus established the Jueding Xiangwei Budingliang. During the Ganfeng era, he accompanied envoys to China, nearly two years after Master Xuanzang had passed away. His argument was: 'Because it is real, the extremely accomplished form must be separate from eye-consciousness, this is the initial three categories that we ourselves acknowledge, because it cannot be apprehended by eye-consciousness, it is like the eye-organ.' (Zhenshi gu jicheng se ding li yan shi zixu chu san she, yan suo bu she gu youru yan gen.) This is because Tripitaka Xuanzang (Xuanzang Sanzang) secretly and carefully guarded it, and it could not be understood without great wisdom. Shunjing's doctrine is: 'It does not separate from eye-consciousness, this is the initial three categories that we ourselves acknowledge, because it cannot be apprehended by eye-consciousness, it is like eye-consciousness.' (Bu li yu yan shi zixu chu san she, yan suo bu she gu youru yan shi ye.) In this way, he well-accomplished the meaning of others. At that time, Da chengji, upon seeing this work, discovered what Shunjing did not know. Nevertheless, he ultimately admired the knowledge and insight of the border monk. Therefore, he exclaimed: 'The Dharma Master Shunjing of Silla, his reputation resounds throughout the Tang Dynasty and surrounding regions, his learning encompasses both Mahayana and Hinayana, his endeavors revere Kasyapa (Kasyapa, an important disciple in Buddhism), he only adheres to the practice of Dhuta (Dhuta, a type of ascetic practice in Buddhism), his heart'
務薄拘。恒馳聲于少欲。既而蘊藝西夏。傳照東夷。名道日新緇素欽揖。雖彼龍象不少。海外時稱獨步。於此量作決定相違基師念。遠國之人有茲利慧搪突奘師。暗中機發善成三藏之義。惜哉。璟在本國稍多著述。亦有傳來中原者。其所宗法相大乘了義教也。見華嚴經中始從發心便成佛已。乃生謗毀不信。或云。當啟手足命弟子輩。扶掖下地。地則徐裂璟身俄墜。時現生身陷地獄焉。於今有坑。廣袤丈餘。實坎窞然號順璟捺落迦也。
系曰。曲士不可以語道者束其教也。是故好白者。以黑為污。好黑者以白為污焉璟怒心尤重。猛利業增。如射箭頃墮在地獄。列高僧品次起穢以自臭耶。通曰。難信之法易速謗誚。謗誚豈唯一人乎。俾令眾所知識者直陷三塗。乃知順璟真顯教菩薩也。況乎趙盾為法受惡。菩薩乃為法亡身。斯何足怪。君不見尼犍外道一一謗佛。而獨使提婆生陷。後於法華會上受記作佛。靜言思之。
唐京兆大慈恩寺嘉尚傳
釋嘉尚。未知何許人也。慧性天資瑰奇氣質。篇聚堅守性相剋攻。勤在進修務于翻譯。遠棲心於奘三藏門。見宗廟之富。窺室家之好。久稽考瑜伽師地佛地論旨。成唯識論深得義趣。隨奘于玉華宮譯大般若經。充證義綴文。多能傑出。及三藏有疾。命尚具錄所翻經論合
七十五部總一千三百三十五卷。又錄俱胝畫像一千幀。造十俱胝像。寫經放生然燈令尚宣讀。奘合掌歡喜曰。吾心中愿也。汝代導之得沒而無悔焉。奘卒。著述疏鈔出雜集。義門伙多。天后朝同薄塵靈辯等。預譯場證義。功績愈繁。尚初侍奘師在玉華宮翻經。至初會嚴凈佛土品說諸佛菩薩以神通願力盛大千界上妙珍寶諸妙香花及意樂所生五塵妙境供養莊嚴說法處。與寺主慧德。夜睹玉華寺內廣博嚴凈伎樂盈滿。又聞三堂講法。明日白奘。歡喜符合。尚不知所終。
唐淄州慧沼傳(大愿塵外)
釋慧沼。不知何許人也。少而警慧始預青衿。依于庠序誦習該通。入法修身不違戒范。乃被時諺沼阇梨焉。次攻堅于經論善達翻傳。自奘三藏到京。恒窺壸奧。后親大乘基師更加精博。及菩提流志于崇福寺譯大寶積經。沼預其選充證義。新羅勝莊法師執筆。沙門大愿塵外皆一時英秀當代象龍。於時武平一充使。盧藏用陸景初總預斯場。中書侍郎崔湜因行香至翻經院。嘆曰。清流盡在此矣。豈應見隔。因奏請乞同潤色新經。初沼證義于義凈譯場。多所刊正。訛言舛義。悉從指定無敢逾制后著諸疏義。號淄州沼也。
唐京兆大慈恩寺彥悰傳
釋彥悰。未知何許人也。貞觀之末觀光上京。求法於三藏法師之門。
【現代漢語翻譯】 現代漢語譯本：七十五部總共一千三百三十五卷。又記錄了俱胝（koti，意為一千萬）畫像一千幀。建造十俱胝像。抄寫佛經、放生、點燈，讓尚（名字）宣讀。玄奘（Xuanzang）合掌歡喜地說：『這正是我心中所愿。你代替我來引導此事，即使去世也沒有遺憾了。』玄奘去世。他的著作疏鈔和雜集，義理門類繁多。天后（武則天）時期，他和薄塵、靈辯等人，參與譯經場擔任證義，功績更加顯著。尚最初侍奉玄奘法師在玉華宮翻譯佛經。到初會嚴凈佛土品時，說到諸佛菩薩以神通願力，用盛大千界上妙珍寶、各種妙香花以及意樂所生的五塵妙境供養莊嚴說法之處。他和寺主慧德，夜裡看到玉華寺內廣博嚴凈，伎樂盈滿。又聽到三堂講法。第二天告訴玄奘，玄奘歡喜，認為符合佛理。尚最終的結局無人知曉。 唐淄州慧沼傳（大愿塵外） 釋慧沼，不知道是哪裡人。年少時就聰明敏捷，開始學習時就進入學校。依靠學校誦讀學習，學識淵博。進入佛法修行，不違背戒律規範。當時的人都稱他為沼阇梨（沼阿阇梨，意為沼法師）。後來專攻經論，精通翻譯。自從玄奘三藏（Xuanzang Sanzang，意為玄奘法師）到達京城，他經常窺探其中的奧妙。後來親近大乘基師（窺基大師）更加精進博學。等到菩提流志（Bodhiruci）在崇福寺翻譯《大寶積經》，慧沼被選中擔任證義。新羅（Silla）的勝莊法師執筆。沙門（Sramana，意為出家修道者）大愿、塵外都是一時英才，是當時的棟樑。當時武平一擔任使者。盧藏用、陸景初都參與了這個譯場。中書侍郎崔湜因為行香來到翻譯經院。感嘆道：『清流都在這裡了。怎麼能被隔開呢？』因此上奏請求一同潤色新經。當初慧沼在義凈（Yijing）譯場擔任證義，多有刊正。對於訛誤的言辭和錯誤的義理，都由他指定，沒有人敢於逾越制度。後來他著寫各種疏義，被稱為淄州沼。 唐京兆大慈恩寺彥悰傳 釋彥悰，不知道是哪裡人。貞觀末年到上京遊歷。在三藏法師（Tripitaka Master）門下求法。
【English Translation】 English version: Seventy-five sections, totaling one thousand three hundred and thirty-five volumes. Also recorded one thousand images of Koti (俱胝, meaning ten million). Built ten Koti images. Copied scriptures, released living beings, lit lamps, and had Shang (尚, name) recite them. Xuanzang (玄奘) joined his palms in joy and said, 'This is my heart's desire. You will guide this in my place, and I will have no regrets even if I die.' Xuanzang passed away. His writings, commentaries, and miscellaneous collections had many categories of meaning. During the time of Empress Wu (武則天), he, along with Bo Chen (薄塵), Ling Bian (靈辯), and others, participated in the translation field as certifiers, and his merits became even more significant. Shang initially served Xuanzang at Yuhua Palace, translating scriptures. When they reached the 'Initial Assembly of Pure Buddha Land' chapter, it spoke of how all Buddhas and Bodhisattvas, with their supernatural powers and vows, used magnificent treasures, various wonderful fragrant flowers, and the wonderful realms of the five senses born from their intentions to offer and adorn the place where the Dharma was preached. He and the abbot of the temple, Huide (慧德), saw Yuhua Temple at night, vast and adorned, filled with music and entertainment. They also heard the Dharma being preached in the three halls. The next day, he told Xuanzang, who was delighted and considered it in accordance with Buddhist principles. Shang's final fate is unknown. Biography of Huizhao of Zizhou in the Tang Dynasty (Dayuan Chenwai) 釋Huizhao (慧沼), it is not known where he was from. He was intelligent and quick-witted from a young age, and began his studies by entering school. Relying on the school to recite and study, he became knowledgeable. Entering the Dharma to cultivate himself, he did not violate the precepts. At that time, people called him Zhao Ajali (沼阿阇梨, meaning Zhao Acharya or Zhao Dharma Master). Later, he specialized in scriptures and treatises, and was proficient in translation. Since the arrival of Tripitaka Master Xuanzang (玄奘三藏) in the capital, he often peered into its mysteries. Later, he became even more diligent and learned under the Mahayana Master Kui Ji (窺基大師). When Bodhiruci (菩提流志) translated the Maharatnakuta Sutra at Chongfu Temple, Huizhao was selected to serve as a certifier. The Silla (新羅) monk Shengzhuang (勝莊) held the pen. Sramana (沙門, meaning monastic) Dayuan (大愿) and Chenwai (塵外) were both outstanding talents of their time, pillars of the era. At that time, Wu Pingyi (武平一) served as an envoy. Lu Zangyong (盧藏用) and Lu Jingchu (陸景初) all participated in this translation field. Cui Shi (崔湜), the Deputy Minister of the Chancellery, came to the translation monastery because of incense offering. He sighed and said, 'The pure stream is all here. How can they be separated?' Therefore, he requested to participate in polishing the new scriptures. Initially, Huizhao served as a certifier in Yijing's (義凈) translation field, making many corrections. Erroneous words and incorrect meanings were all designated by him, and no one dared to overstep the system. Later, he wrote various commentaries and was known as Zhao of Zizhou. Biography of Yanzong of Daci'en Temple in Jingzhao during the Tang Dynasty 釋Yanzong (彥悰), it is not known where he was from. At the end of the Zhenguan era, he traveled to the capital. He sought the Dharma at the door of the Tripitaka Master.
然其才不迨光寶。遍長綴習學耳。于玄儒之業頗見精微。辭筆之能殊超流輩。有魏國西寺沙門慧立。性氣炰烋。以護法為己任。著傳五卷。專記三藏自貞觀中一行盛化及西域所歷夷險等。號慈恩傳。蓋取寺題也。及削藁云畢。慮遺諸美。遂藏於地穴。至疾亟命門徒掘土出之而卒。其本數年流散他所。蒐購乃獲。弟子等命悰。排次之。序引之。或文未允。或事稍虧。重更伸明。曰箋述是也。乃象鄭司農箋毛之詁訓也。或有調之。曰子與隋彥悰相去幾何。對曰賜也。何敢望回。雖長卿慕藺心宗慕于玉宗。故有以也。詩曰。言念君子。溫其如玉。自許亦顏之士也。或人許焉。悰不知終所。
唐新羅國義湘傳
釋義湘。俗姓樸。雞林府人也。生且英奇。長而出離。逍遙入道性分天然。年臨弱冠聞唐土教宗鼎盛。與元曉法師同志西遊。行至本國海門唐州界。計求巨艦。將越滄波。倏于中塗遭其苦雨。遂依道旁土龕間隱身。所以避飄濕焉。迨乎明旦相視。乃古墳骸骨旁也。天猶霢霂地且泥塗。尺寸難前逗留不進。又寄埏甓之中。夜之未央俄有鬼物為怪。曉公嘆曰。前之寓宿謂土龕而且安。此夜留宵托鬼鄉而多崇。則知心生故種種法生。心滅故龕墳不二。又三界唯心萬法唯識。心外無法胡用別求。我不入唐。卻攜囊返國
【現代漢語翻譯】 現代漢語譯本：然而他的才能比不上窺基（Kuiji）和光寶（Guangbao）。只是廣泛地學習和練習罷了。對於玄學和儒學的學業頗有精深的見解，辭藻文筆的能力特別超越同輩。有魏國西寺的沙門慧立（Hui Li），性格剛烈，把護持佛法作為自己的責任。撰寫了傳記五卷，專門記載玄奘（San Zang）自從貞觀年間一行弘揚佛法以及在西域所經歷的危險等事蹟，名為《慈恩傳》，大概是取自寺廟的名稱。等到刪改草稿完畢，擔心遺漏了各種優點，於是藏在地下。到病危時命令門徒挖出它而去世。原本幾年后流散到其他地方，搜尋購買才得到。弟子們命令悰（Cong）整理次序，寫序言。或者文辭不夠妥當，或者事情稍微有缺失，重新加以闡明，叫做『箋述』，就像鄭司農註釋《毛詩》的訓詁一樣。有人調侃他說：『您和隋朝的彥悰（Yan Cong）相比怎麼樣？』回答說：『我怎麼敢期望能趕上他呢？』雖然司馬相如（Chang Qing）仰慕藺相如（Lin Xiangru），心宗仰慕于玉宗，所以有這樣的說法。詩經上說：『思念這位君子，溫潤如玉。』自認為也是顏回（Yan Hui）這樣的人。有人認可他的說法。悰（Cong）不知道最終的歸宿。
唐朝新羅國義湘傳
釋義湘（Yi Xiang），俗姓樸（Piao），雞林府人。出生時就英俊奇異，長大后出家。逍遙自在地進入佛道，性情天生如此。將近二十歲時，聽說唐朝的佛教宗派非常興盛，與元曉法師（Yuan Xiao）一同前往西方。到達本國海門唐州邊界時，計劃尋找巨大的船隻，準備渡過滄海。忽然在半路遇到大雨，於是依靠路旁的土龕躲避。用來躲避風雨。等到第二天早上互相看視，原來是在古墳骸骨旁邊。天空還在下著小雨，地上泥濘不堪，寸步難行，逗留不前。又寄身在磚瓦之中。夜晚還沒有結束，忽然有鬼怪作祟。元曉法師嘆息說：『之前居住的地方認為是土龕而且很安全，今晚寄宿在鬼怪的住所卻有很多怪異的事情發生，那麼就知道心生所以種種法生，心滅所以龕和墳墓沒有區別。』又說：『三界唯心，萬法唯識，心外無法，何必另外尋求？我不入唐了，帶著行囊返回國家。』
【English Translation】 English version: However, his talent did not match that of Kuiji (Kuiji) and Guangbao (Guangbao). He merely engaged in extensive study and practice. He possessed profound insights into metaphysics and Confucianism, and his literary talent surpassed his peers. There was a Shramana named Hui Li (Hui Li) from the Western Temple of the Wei Kingdom, whose temperament was fiery and who took it upon himself to protect the Dharma. He wrote a biography in five volumes, specifically recording the events of Xuanzang (San Zang) since the propagation of the Dharma by a group during the Zhenguan era, as well as the dangers he encountered in the Western Regions, entitled 'The Biography of Ci'en', presumably named after the temple. After the drafts were completed, fearing that various merits had been omitted, he hid it underground. When he was critically ill, he ordered his disciples to dig it up before passing away. The original manuscript was scattered elsewhere for several years, and it was only obtained after searching and purchasing it. The disciples ordered Cong (Cong) to arrange the order and write a preface. Where the writing was inadequate or the events were slightly deficient, they were re-clarified, called 'Commentary and Narration', like Zheng Sinong's annotation of the exegesis of the 'Mao Shi' (Book of Odes). Someone teased him, saying, 'How do you compare to Yan Cong (Yan Cong) of the Sui Dynasty?' He replied, 'How dare I hope to catch up with him?' Although Sima Xiangru (Chang Qing) admired Lin Xiangru (Lin Xiangru), and his heart admired Yu Zong, hence this saying. The Book of Odes says, 'Thinking of this gentleman, his warmth is like jade.' He considered himself to be like Yan Hui (Yan Hui). Someone approved of his statement. Cong (Cong) did not know his final destination.
Biography of Yi Xiang of Silla in the Tang Dynasty
The Venerable Yi Xiang (Yi Xiang), whose secular surname was Piao (Piao), was a native of Jilin Prefecture. He was born handsome and extraordinary, and he renounced the world when he grew up. He entered the Buddhist path freely and naturally. When he was nearly twenty years old, he heard that the Buddhist sects of the Tang Dynasty were very prosperous, and he went west with Dharma Master Yuan Xiao (Yuan Xiao). When they arrived at the border of Haimen Tang Prefecture in their own country, they planned to find a large ship to cross the vast sea. Suddenly, they encountered heavy rain on the way, so they took refuge in a clay shrine by the roadside. They used it to avoid the wind and rain. When they looked at each other the next morning, they were next to the bones of an ancient tomb. The sky was still drizzling, and the ground was muddy, making it difficult to move forward. They also lodged in a brick vault. Before the night was over, ghosts and monsters appeared. Dharma Master Yuan Xiao sighed and said, 'The place where we lived before was thought to be a clay shrine and safe, but tonight we are lodging in the abode of ghosts and there are many strange things happening, so we know that when the mind arises, all kinds of dharmas arise, and when the mind ceases, there is no difference between the shrine and the tomb.' He also said, 'The three realms are only mind, and all dharmas are only consciousness. There is no dharma outside the mind, so why seek elsewhere? I will not enter the Tang, but will return to my country with my bag.'
。湘乃隻影孤征誓死無退。以總章二年附商船達登州岸。分衛到一信士家。見湘容色挺拔留連門下既久。有少女麗服靚妝。名曰善妙。巧媚誨之。湘之心石不可轉也。女調不見答。頓發道心。於前矢大愿言。生生世世歸命和尚。習學大乘成就大事。弟子必為檀越供給資緣。湘乃徑趨長安終南山智儼三藏所。綜習華嚴經。時康藏國師為同學也。所謂知微知章有倫有要。德瓶云滿。藏海嬉遊。乃議回程傳法開誘。復至文登舊檀越家。謝其數稔供施。便慕商船逡巡解纜。其女善妙。預為湘辦集法服並諸什器可盈篋笥。運臨海岸湘船已遠。其女咒之曰。我本實心供養法師。愿是衣篋跳入前船。言訖投篋于駭浪。有頃疾風吹之若鴻毛耳。遙望徑跳入船矣。其女復誓之。我願是身化為大龍。扶翼舳艫到國傳法。於是攘袂投身於海。將知願力難屈至誠感神。果然伸形。夭矯或躍。蜿蜒其舟底。寧達于彼岸。湘入國之後遍歷山川。于駒塵百濟風馬牛不相及地。曰此中地靈山秀真轉法輪之所。無何權宗異部聚徒可半千眾矣。湘默作是念。大華嚴教非福善之地不可興焉。時善妙龍恒隨作護。潛知此念。乃現大神變于虛空中。化成巨石。縱廣一里蓋於伽藍之頂。作將墮不墮之狀。群僧驚駭罔知攸趣。四面奔散。湘遂入寺中敷闡斯經。冬陽夏陰
【現代漢語翻譯】 現代漢語譯本：湘（Xiang，人名）獨自一人，立誓不退。在總章二年，他搭乘商船抵達登州海岸。他被一位信徒接到家中。信徒見湘容貌出衆，便想留他在門下。信徒有個女兒，穿著華麗，妝容精緻，名叫善妙（Shanmiao，人名），她用巧妙的言辭引誘湘。但湘的心如磐石般不可動搖。善妙的引誘沒有得到迴應，反而頓悟了道心。她在佛前發下大愿：生生世世皈依和尚，學習大乘佛法，成就大事。弟子必將作為檀越（Dan Yue，施主）供給資助。湘於是直接前往長安終南山智儼三藏（Zhiyan Sanzang，人名）處，系統地學習《華嚴經》。當時康藏國師（Kangzang Guoshi，人名）也是他的同學。他們可謂是知微見著，有條有理，德行如瓶中之水般充盈，在佛法之海中自由嬉戲。於是他們商議回程傳法開導眾生。湘再次來到文登舊時的檀越家，感謝他們多年的供養。他便登上商船準備啟航。善妙事先為湘準備了法衣和各種法器，裝滿了箱子。當運到海岸時，湘的船已經走遠。善妙便唸咒說：『我本真心供養法師，愿這些衣箱跳入前面的船中。』說完，她將箱子投入洶涌的波濤中。一會兒，疾風吹動箱子，輕如鴻毛。遙望箱子徑直跳入了船中。善妙又發誓說：『我願化身為大龍，扶助船隻到達目的地，傳播佛法。』於是她捲起袖子，縱身跳入大海。要知道願力難以阻擋，至誠可以感動神靈。果然，她顯現出龍形，時而騰躍，時而蜿蜒在船底，最終平安到達彼岸。湘入國之後，走遍山川，來到一個偏遠的地方，這裡的人們對佛教一無所知。他說：『這裡地靈人傑，是真正可以轉法輪的地方。』不久，當地的權宗異部聚集了近千人。湘默默地想：『大華嚴教不是在有福德和善行的地方是無法興盛的。』這時，善妙龍一直跟隨護持，她暗中知道湘的想法。於是她在虛空中顯現大神變，化成一塊巨大的石頭，縱橫一里，蓋在伽藍（Qielan，寺廟）的頂部，呈現出將要墜落卻又沒有墜落的樣子。眾僧驚恐萬分，不知所措，四面奔散。湘於是進入寺廟中宣講這部經書，冬天溫暖夏天涼爽。
【English Translation】 English version: Xiang (name of a person) traveled alone, vowing to never retreat. In the second year of the Zongzhang era, he arrived at the shore of Dengzhou by merchant ship. He was received into the home of a devotee. Seeing Xiang's outstanding appearance, the devotee wanted to keep him under his patronage. The devotee had a daughter, dressed in splendid attire and exquisite makeup, named Shanmiao (name of a person), who enticed Xiang with clever words. However, Xiang's heart was as firm as a rock and could not be moved. Shanmiao's enticements were met with no response, and instead, she awakened to the path of enlightenment. She made a great vow before the Buddha: to take refuge in the Sangha (monks) life after life, to study Mahayana Buddhism, and to accomplish great deeds. As a Dan Yue (patron), the disciple will surely provide support and resources. Xiang then went directly to Zongnan Mountain in Chang'an to study the Avatamsaka Sutra systematically under Tripitaka Master Zhiyan (name of a person). At that time, Kangzang Guoshi (name of a person) was also his classmate. They could be described as knowing the subtle and seeing the obvious, being organized and methodical, their virtue as full as water in a vase, and freely frolicking in the sea of Dharma. So they discussed returning to propagate the Dharma and guide sentient beings. Xiang came again to the home of his old Dan Yue in Wendeng, thanking them for their years of support. He then boarded a merchant ship preparing to set sail. Shanmiao had prepared Dharma robes and various Dharma instruments for Xiang in advance, filling a chest. When they were transported to the coast, Xiang's ship had already sailed far away. Shanmiao then chanted a mantra, saying: 'I sincerely offer to the Dharma Master, may these chests of clothes jump into the ship ahead.' After saying this, she threw the chests into the turbulent waves. After a while, the swift wind blew the chests, as light as a feather. From afar, they were seen jumping straight into the ship. Shanmiao then vowed again, saying: 'I vow to transform into a great dragon, supporting the ship to reach its destination and propagate the Dharma.' So she rolled up her sleeves and jumped into the sea. Know that the power of vows is difficult to resist, and sincerity can move the spirits. Indeed, she manifested as a dragon, sometimes leaping, sometimes winding beneath the ship, and finally safely reached the other shore. After entering the country, Xiang traveled through mountains and rivers, arriving at a remote place where the people knew nothing about Buddhism. He said: 'This place has auspicious land and outstanding people, it is a place where the Dharma wheel can truly be turned.' Soon, the local power sects and heretics gathered nearly a thousand people. Xiang thought silently: 'The Great Avatamsaka teaching cannot flourish in a place without merit and good deeds.' At this time, Shanmiao Dragon always followed and protected him, secretly knowing Xiang's thoughts. So she manifested a great divine transformation in the void, transforming into a huge stone, one mile in length and width, covering the top of the Qielan (monastery), appearing as if it were about to fall but not falling. The monks were terrified, not knowing what to do, and scattered in all directions. Xiang then entered the monastery and expounded this sutra, warm in winter and cool in summer.
。不召自至者多矣。國王欽重以田莊奴僕施之。湘言于王曰。我法平等高下共均貴賤同揆。涅槃經八不凈財。何莊田之有。何奴僕之為。貧道以法界為家。以盂耕待稔。法身慧命藉此而生矣。湘講樹開花談叢結果。登堂睹奧者。則智通表訓梵體道身等數人。皆啄巨㲉飛出迦留羅鳥焉。湘貴如說行。講宣之外精勤修練。莊嚴剎海靡憚暄涼。又常行義凈洗穢法。不用巾帨。立期乾燥而止。持三法衣瓶缽之餘。曾無他物。凡弟子請益不敢造次。伺其怡寂而後啓發。湘乃隨疑解滯必無滓核。自是已來雲遊不定稱可我心卓錫而居。學侶蜂屯。或執筆書紳懷鉛札葉。抄如結集錄似載言。如是義門隨弟子為目。如雲道身章是也。或以處為名如雲錐穴問答等。數章疏皆明華嚴性海毗盧遮那無邊契經義例也。湘終於本國。塔亦存焉。號海東華嚴初祖也。
唐京兆大慈恩寺義忠傳
釋義忠。姓尹氏。潞府襄垣人也。年始九歲宿殖之性志願出家。得淄州沼阇梨為師。若鳳巢中之生鹓雛也。少秉奇操慧解不倫。沼授與大涅槃經。時十三歲矣相次誦徹四十卷。眾皆驚駭。號空門奇童也。二十登戒學四分律義理淹通。旁習十二門論。二本即當講演。沼師知是千里之駿。學恐失時。聞長安基師新造疏章門生填委聲振天下。乃師資相將同就
【現代漢語翻譯】 現代漢語譯本：不請自來的人很多。國王非常尊重他，用田地莊園和奴僕來賞賜他。湘對國王說：『我的佛法是平等的，無論地位高低都一樣對待，無論貴賤都一視同仁。《涅槃經》中說有八種不清凈的財產，哪裡會有什麼莊園田地呢？又哪裡會有什麼奴僕呢？貧僧以法界為家，用缽盂耕耘以待成熟，法身慧命就靠這個來滋養啊。』湘講經時，能讓樹木開花，談論佛法能結出果實。能登堂入室領悟奧妙的人，有智通、表訓、梵體、道身等幾個人，他們都是從巨大的蛋殼中破殼而出的迦留羅鳥（Garuda，一種神鳥）。湘重視按照佛法修行，除了講經說法之外，還精勤地修習禪定，爲了莊嚴佛國凈土，不怕寒冷酷暑。他又經常進行義凈洗穢法，不用毛巾擦拭，立下誓願要自然乾燥才停止。除了持有的三法衣和缽盂之外，沒有其他任何東西。凡是弟子請教佛法，都不敢輕率造次，總是等到他心情平和安靜的時候才去請教。湘總是能隨著問題解答疑惑，必定沒有遺漏。從此以後，他雲遊四方，居無定所，只要覺得可以，就駐錫在那裡。學佛的人像蜂群一樣聚集而來，有人拿著筆在衣帶上記錄，有人帶著紙筆記錄。抄寫的就像是佛經的結集，記錄的就像是佛的言語。像這樣的義理門類，都隨著弟子的提問而命名，比如道身章就是這樣。或者以地點來命名，比如錐穴問答等。這些章節的疏解都闡明了《華嚴經》的性海和毗盧遮那（Vairocana，佛名）無邊契經的義理。湘最終在本國圓寂，塔也還在那裡，被稱為海東華嚴初祖。 唐京兆大慈恩寺義忠傳 釋義忠，姓尹氏，是潞府襄垣人。他九歲時就顯露出前世的善根，立志出家。拜淄州沼阇梨為師，就像鳳凰窩裡生出了小鳳凰一樣。他從小就秉持著奇異的操守，智慧超群。沼阇梨傳授給他《大涅槃經》，他十三歲時就全部背誦通透了四十卷，眾人都感到震驚，稱他為空門奇童。二十歲時受戒，學習四分律，對其中的義理理解得非常透徹。他還廣泛學習十二門論，兩本書都能夠講解。沼阇梨知道他是千里挑一的駿馬，擔心耽誤了他的學業，聽說長安基師新撰寫的疏章，門生眾多，名聲響徹天下，於是師徒二人一同前往。
【English Translation】 English version: Many came uninvited. The king deeply respected him and bestowed upon him fields, estates, and servants. Xiang said to the king, 'My Dharma is equal, treating high and low alike, regarding noble and humble with the same measure. The Nirvana Sutra speaks of eight impure possessions. What need have I for estates and fields? What use are servants? This poor monk takes the Dharma realm as his home, and cultivates with his alms bowl, awaiting the harvest. My Dharma body and wisdom-life are nourished by this.' When Xiang lectured, trees would blossom, and discussions would bear fruit. Those who ascended the hall and grasped the profound, such as Zhitong, Biaoxun, Fantai, and Daoshen, were like Garuda birds (a mythical bird) breaking out of giant eggs. Xiang valued practicing according to the Dharma. Besides lecturing, he diligently cultivated meditation, and spared no effort in adorning the Buddha-lands, undeterred by heat or cold. He also frequently performed the Righteous Purity Washing Away Impurities ritual, without using towels, vowing to let it dry naturally. Besides the three Dharma robes and alms bowl, he possessed nothing else. Disciples dared not hastily seek his teachings, waiting until he was peaceful and serene before inquiring. Xiang would resolve doubts and untangle knots without fail, leaving no residue. From then on, he wandered freely, settling wherever he found agreeable. Students gathered like swarming bees, some taking notes on their belts, others recording on paper. The copied texts resembled the compilation of sutras, and the recorded words resembled the Buddha's teachings. Such categories of meaning were named after the disciples' questions, such as the Daoshen Chapter. Others were named after locations, such as the Awl Hole Questions and Answers. The commentaries on these chapters all elucidate the nature-sea of the Avatamsaka Sutra and the boundless teachings of the Vairocana (Buddha) Sutra. Xiang eventually passed away in his native country, and his pagoda still stands there, known as the First Patriarch of the Hwaeom School of the East Sea. Biography of Yizhong of Daci'en Temple in Jingzhao during the Tang Dynasty The monk Yizhong, whose surname was Yin, was a native of Xiangyuan in Lu Prefecture. From the age of nine, he showed signs of previous cultivation and vowed to leave home. He took the Venerable Zhao of Zi Prefecture as his teacher, like a phoenix chick born in a phoenix nest. From a young age, he possessed extraordinary conduct and unmatched wisdom. Venerable Zhao transmitted to him the Great Nirvana Sutra, and by the age of thirteen, he had completely memorized all forty volumes, astonishing everyone and earning him the title of 'Prodigy of the Empty Gate.' At the age of twenty, he received ordination and studied the Four-Part Vinaya, thoroughly understanding its principles. He also extensively studied the Twelve Gates Treatise, and was able to lecture on both texts. Venerable Zhao knew that he was a steed capable of traveling a thousand miles and feared that his studies would be delayed. Hearing that the Master Ji in Chang'an had newly composed commentaries and had numerous students, his reputation resounding throughout the world, the teacher and disciple traveled together to him.
基之講肆。未極五年。又通二經五論。則法華無垢稱及百法因明俱舍成唯識唯識道等也。由茲開獎弟子繁多。講樹別茂于枝修。義門旁開于關竅。乃著成唯識論纂要。成唯識論鈔三十卷。法華經鈔二十卷。無垢稱經鈔二十卷。百法論疏。最為要當。移解二無我歸后。是以掩慈恩之繁。於今盛行勿過忠本。所謂列群玉貫眾花。王裝瓊樹之林。花綴蜀機之錦。輩流首伏聲彩悠飏。況基師正照于太陽。忠也旁䘖于龍燭。四方美譽千里歸心者不可勝算矣。傳持靡怠。僅五十餘年。計講諸教七十許遍。至年七十二。忽起懷土之心。歸於昭義。示同初夏誦戒行道。每一坐時。面向西北。仰視兜率天宮。冥心內院。愿舍壽時得見天主。永離凡濁終得轉依。一日晨興澡洗訖。整肅容儀望空禮拜。如有哀告之狀。少頃結加趺坐。囑付流通教法之意畢。忽異香滿室彩雲垂空。忠合掌仰視曰。穢弱比丘何煩大聖躬來引接。言盡而化。鄉人道俗建塔供養。全身不壞。至今河東鄉里高岡存焉。
唐新羅國黃龍寺元曉傳(大安)
釋元曉。姓薛氏。東海湘州人也。丱䰂之年惠然入法。隨師稟業游處無恒。勇擊義圍雄橫文陣。仡仡然桓桓然。進無前卻。蓋三學之淹通。彼土謂為萬人之敵。精義入神為若此也。嘗與湘法師入唐。慕奘三藏慈
【現代漢語翻譯】 現代漢語譯本：基的講座，不到五年，又精通了《法華經》、《無垢稱經》以及《百法論》、《因明論》、《俱舍論》、《成唯識論》、《唯識道》等二經五論。因此，他開導的弟子非常多，講學的樹木比修剪過的樹枝更加茂盛，義理之門像關竅一樣四面打開。於是他撰寫了《成唯識論纂要》、《成唯識論鈔》三十卷、《法華經鈔》二十卷、《無垢稱經鈔》二十卷、《百法論疏》，其中《百法論疏》最為重要。他將解釋二無我的內容放在後面。因此，他的著作掩蓋了慈恩宗的繁瑣，如今盛行，沒有超過忠本的。正如排列美玉，貫穿眾花，像國王裝飾著瓊樹之林，花朵點綴著蜀地織錦。他的學生們首肯信服，聲名遠揚。況且基師（窺基，玄奘弟子）像太陽一樣正照，忠（圓測弟子）也像龍燭一樣在旁邊輔助。四方讚美，千里歸心的人數不勝數。傳持教法沒有懈怠，僅僅五十多年，估計講授各種經典七十多遍。到了七十二歲，忽然產生了懷念故土的心情，回到了昭義。他表現得像初夏一樣誦戒行道，每次坐禪時，面向西北，仰視兜率天宮（欲界第四天，彌勒菩薩所在），冥想內院，希望捨棄壽命時能夠見到兜率天宮的天主（彌勒菩薩），永遠脫離凡塵，最終得到轉依（轉變所依，即轉變煩惱為菩提）。一天早晨起來，洗漱完畢，整理好儀容，望天空禮拜，好像在哀告什麼。過了一會兒，他結跏趺坐，囑咐流通教法的意願完畢，忽然異香滿屋，彩雲垂空。忠（圓測弟子）合掌仰視說：『卑微的比丘，何必勞煩大聖親自前來引導。』說完就圓寂了。鄉人道俗建造佛塔供養他，全身沒有腐壞。至今在河東鄉里的高岡上還存在。 唐朝新羅國黃龍寺元曉傳（大安） 釋元曉（元曉大師），姓薛，是東海湘州人。年少時就聰慧地進入佛法，跟隨老師學習，居無定所。他勇猛地攻破義理的包圍，雄健地橫掃文字的陣地，氣概昂揚，勇往直前。他精通三學（戒、定、慧），被當地人稱為『萬人之敵』。他對義理的精通達到了如此入神的程度。曾經與湘法師一起前往唐朝，仰慕玄奘三藏的慈悲。
【English Translation】 English version: Master Ji's lectures, in less than five years, he also mastered the two sutras and five treatises, namely the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Vimalakīrti Nirdeśa Sūtra, as well as the Hundred Dharmas Treatise (Śataśāstra), the Hetuvidyā Treatise (Logic), the Abhidharmakośa, the Vijñaptimātratāsiddhi, and the Vijñaptimātratā-viṃśatikā. Therefore, he enlightened a great number of disciples, and the tree of his teachings flourished more luxuriantly than pruned branches, and the gates of meaning opened in all directions like joints. Thus, he wrote the Essentials of the Vijñaptimātratāsiddhi, the Commentary on the Vijñaptimātratāsiddhi in thirty volumes, the Commentary on the Lotus Sutra in twenty volumes, the Commentary on the Vimalakīrti Nirdeśa Sūtra in twenty volumes, and the Commentary on the Hundred Dharmas Treatise, among which the Commentary on the Hundred Dharmas Treatise is the most important. He placed the explanation of the two non-selves at the end. Therefore, his works overshadowed the complexity of the Ci'en School, and are now prevalent, not surpassing Zhongben's. Just like arranging beautiful jades and stringing together many flowers, like a king decorating a forest of jade trees, and flowers adorning the brocade of Shu. His students nodded in agreement and admiration, and his reputation spread far and wide. Moreover, Master Ji (Kuei-chi, Xuanzang's disciple) shone like the sun, and Zhong (Yuan Ce's disciple) assisted him like a dragon candle. The praises from all directions and the hearts returning from thousands of miles were countless. The transmission of the teachings was not neglected, and in just over fifty years, it is estimated that he lectured on various scriptures more than seventy times. At the age of seventy-two, he suddenly had a longing for his homeland and returned to Zhaoyi. He behaved like early summer, reciting precepts and practicing the Way. Each time he meditated, he faced northwest, looked up at the Tuṣita Heaven (the fourth heaven of the desire realm, where Maitreya Bodhisattva resides), and meditated on the inner court, hoping to see the lord of the Tuṣita Heaven (Maitreya Bodhisattva) when he gave up his life, to be forever free from the defilements of the mundane world, and finally attain transformation of the basis (transformation of the basis, i.e., transforming afflictions into bodhi). One morning, after washing up and tidying his appearance, he bowed to the sky, as if he was pleading for something. After a while, he sat in the lotus position, and after entrusting his wish to circulate the teachings, suddenly the room was filled with strange fragrance and colorful clouds hung in the sky. Zhong (Yuan Ce's disciple) put his palms together and looked up, saying: 'Humble bhikkhu, why bother the Great Sage to come and guide me in person?' After saying this, he passed away. The villagers, both monks and laypeople, built a pagoda to make offerings to him, and his whole body did not decay. To this day, it still exists on the high hill in the countryside of Hedong. The Biography of Yuanxiao of Hwangnyongsa Temple in Silla, Tang Dynasty (by Da'an) The Venerable Yuanxiao (Master Wonhyo), whose surname was Xue, was a native of Xiangzhou in the Eastern Sea. In his youth, he entered the Dharma with wisdom, followed his teacher to study, and lived without a fixed abode. He bravely broke through the encirclement of doctrines and powerfully swept through the array of texts, with an imposing and valiant spirit, advancing without retreat. He was proficient in the three learnings (precepts, concentration, and wisdom), and was called the 'enemy of ten thousand' by the locals. His mastery of the doctrines reached such a profound level. He once went to the Tang Dynasty with Dharma Master Xiang, admiring the compassion of the Tripiṭaka Master Xuanzang.
恩之門。厥緣既差息心遊往。無何發言狂悖示跡乖疏。同居士入酒肆倡家。若志公持金刀鐵錫。或制疏以講雜華。或撫琴以樂祠宇。或閭閻寓宿。或山水坐禪。任意隨機都無定檢。時國王置百座仁王經大會遍搜碩德。本州以名望舉進之。諸德惡其為人。譖王不納。居無何。王之夫人腦嬰癰腫。醫工絕驗。王及王子臣屬禱請山川靈祠無所不至。有巫覡言曰。茍遣人往他國求藥。是疾方瘳。王乃發使泛海入唐募其醫術。溟漲之中忽見一翁。由波濤躍出登舟。邀使人入海睹宮殿嚴麗。見龍王王名鈐海。謂使者曰。汝國夫人是青帝第三女也。我宮中先有金剛三昧經。乃二覺圓通示菩薩行也。今托仗夫人之病為增上緣。欲附此經出彼國流佈耳。於是將三十來紙。重沓散經付授使人。復曰。此經渡海中恐罹魔事。王令持刀裂使人腨腸而內于中。用蠟紙纏縢以藥傅之。其腨如故。龍王言。可令大安聖者銓次綴縫請元曉法師造疏講釋之。夫人疾愈無疑。假使雪山阿伽陀藥力亦不過是。龍王送出海面。遂登舟歸國。時王聞而歡喜。乃先召大安聖者黏次焉。大安者不測之人也。形服特異恒在市𢌅。擊銅缽唱言大安大安之聲。故號之也。王命安。安云。但將經來不願入王宮閾。安得經排來成八品。皆合佛意。安曰。速將付元曉講。餘人則否。
【現代漢語翻譯】 現代漢語譯本： 恩之門（指頓悟之門）。他的因緣既然已經完結，便隨心所欲地遊歷四方。不久之後，他的言行開始變得狂放不羈，行為也變得古怪疏遠。他與俗人一同出入酒館和妓院，就像志公（寶誌禪師）一樣，手持金刀和鐵錫杖。有時他會撰寫疏文講解《雜華經》，有時又會在寺廟裡彈琴作樂。有時在百姓家借宿，有時在山水間坐禪。一切都隨心所欲，沒有任何固定的規矩。當時，國王爲了舉辦百座《仁王經》大法會，四處尋找有德之士。本州因為他的名望而推舉了他。但其他僧人厭惡他的為人，便在國王面前詆譭他，國王因此沒有接納他。不久之後，國王的夫人得了腦癰，所有的醫生都束手無策。國王和王子以及臣屬們向山川神靈祈禱，無所不用其極。有個巫師說：『如果派人去其他國家求藥，這個病或許能好。』於是國王派遣使者乘船渡海前往唐朝，尋求醫術。在茫茫大海中，使者忽然看見一位老翁從波濤中躍出，登上他的船。老翁邀請使者進入海底，只見宮殿莊嚴華麗。使者見到了龍王，龍王名叫鈐海（掌管海洋的龍王）。龍王對使者說：『你們國家的夫人是青帝（主管春天的神）的第三個女兒。我的宮中先前有一部《金剛三昧經》，這部經是二覺圓通（兩種覺悟達到圓滿融通）的教義，闡釋了菩薩的修行。現在想借夫人患病這個增上緣，將這部經帶到你們國家流傳。』於是龍王拿出三十多頁經文，重疊地散開，交給使者，並說：『這部經在渡海的過程中，恐怕會遇到魔障。』龍王命令手下持刀割開使者的腿肚子，將經文放入其中，用蠟紙纏繞，再用藥敷上。使者的腿肚子恢復如初。龍王說：『可以請大安聖者（高僧）整理經文，再請元曉法師（新羅高僧）作疏講解。夫人的病一定能好。即使是雪山的阿伽陀藥，藥力也不過如此。』龍王將使者送出海面，使者於是登船回國。當時，國王聽聞此事，非常高興，於是先召見大安聖者來整理經文。這位大安聖者是個難以捉摸的人，他的衣著打扮與衆不同，經常在街市上游蕩，敲著銅缽，口中念著『大安大安』的聲音，因此人們都這樣稱呼他。國王命令大安整理經文，大安說：『只要把經文拿來就行，我不願進入王宮。』大安將經文整理成八品，都符合佛意。大安說：『快點把經文交給元曉法師講解，其他人不行。』
【English Translation】 English version: The Gate of Grace (referring to the gate of sudden enlightenment). Since his karmic connections had come to an end, he traveled freely wherever he pleased. Before long, his words and actions became unrestrained, and his behavior became eccentric and aloof. He frequented taverns and brothels with laypeople, just like Zhigong (Chan Master Baozhi), holding a golden knife and an iron staff. Sometimes he would write commentaries explaining the Avatamsaka Sutra, and sometimes he would play the zither and make music in temples. Sometimes he would stay overnight in the homes of ordinary people, and sometimes he would meditate in the mountains and by the water. Everything was done as he pleased, without any fixed rules. At that time, the king, in order to hold a grand assembly for one hundred Benevolent Kings Sutras, was searching everywhere for virtuous people. This state recommended him because of his reputation. But the other monks disliked his character and slandered him before the king, so the king did not accept him. Not long after, the king's wife developed a carbuncle on her brain, and all the doctors were helpless. The king, the prince, and the officials prayed to the gods of the mountains and rivers, exhausting all means. A shaman said, 'If you send someone to another country to seek medicine, this disease may be cured.' So the king sent an envoy by boat to the Tang Dynasty to seek medical skills. In the vast sea, the envoy suddenly saw an old man leaping out of the waves and boarding his boat. The old man invited the envoy to enter the seabed, where he saw magnificent palaces. The envoy met the Dragon King, whose name was Qianhai (the Dragon King who governs the ocean). The Dragon King said to the envoy, 'Your country's queen is the third daughter of the Green Emperor (the god who governs spring). In my palace, I previously had a Vajra Samadhi Sutra. This sutra is the teaching of Twofold Enlightenment and Perfect Interpenetration, explaining the practice of the Bodhisattva. Now, I want to use the queen's illness as an enhancing condition to bring this sutra to your country to spread it.' So the Dragon King took out more than thirty pages of scripture, scattered them in layers, and handed them to the envoy, saying, 'During the journey across the sea, this sutra may encounter demonic obstacles.' The Dragon King ordered his subordinates to cut open the envoy's calf, put the scripture inside, wrap it with waxed paper, and apply medicine. The envoy's calf was restored to its original state. The Dragon King said, 'You can ask the Great Peace Sage (a high monk) to organize the scripture, and then ask Dharma Master Wonhyo (a Silla high monk) to write a commentary and explain it. The queen's illness will surely be cured. Even the agada medicine of the Snowy Mountains would not be more effective than this.' The Dragon King sent the envoy out of the sea, and the envoy boarded the boat and returned to his country. At that time, the king heard about this and was very happy, so he first summoned the Great Peace Sage to organize the scripture. This Great Peace Sage was an unpredictable person. His clothes and appearance were unusual, and he often wandered in the streets, striking a copper bowl and chanting the sound of 'Great Peace, Great Peace,' so people called him that. The king ordered Great Peace to organize the scripture, and Great Peace said, 'Just bring the scripture, I don't want to enter the royal palace.' Great Peace organized the scripture into eight sections, all in accordance with the Buddha's intention. Great Peace said, 'Quickly hand the scripture over to Dharma Master Wonhyo to explain, no one else will do.'
曉受斯經正在本生湘州也。謂使人曰。此經以本始二覺為宗。為我備角乘將案幾。在兩角之間。置其筆硯。始終於牛車造疏成五卷。王請剋日于黃龍寺敷演。時有薄徒竊盜新疏。以事白王。延於三日。重錄成三卷。號為略疏。洎乎王臣道俗云擁法堂。曉乃宣吐有儀解紛可則。稱揚彈指聲沸于空。曉復昌言曰。昔日采百椽時雖不預會。今朝橫一棟處唯我獨能。時諸名德俯顏慚色伏膺懺悔焉。初曉示跡無恒化人不定。或擲盤而救眾。或噀水而撲焚。或數處現形。或六方告滅。亦杯渡志公之倫歟。其于解性覽無不明矣。疏有廣略二本。俱行本土。略本流入中華。後有翻經三藏。改之為論焉。
系曰。海龍之宮自何而有經本耶。通曰。經云。龍王宮殿中有七寶塔。諸佛所說。諸深義別有七寶篋滿中盛之。謂十二因緣總持三昧等。良以此經合行世間。復顯大安曉公神異。乃使夫人之疾為起教之大端者也。
周京兆崇福寺神楷傳(明恂)
釋神楷。姓郭氏。太原人也。即漢末林宗之後。世襲冠裳。后隨父宦于秦為京兆人也。昆弟六人。楷居其季。幼而聰敏立志弗群。不樂浮榮誓求翦落。禮明恂法師為弟子。即大乘恂也。洎乎年滿受具。于經論義理大小該通。耳聞口誦譬鮮㲲之易染。遂講攝大乘俱舍等論。穎晤輩
【現代漢語翻譯】 現代漢語譯本：曉法師領悟這部經書時，正值他身處本生湘州（Xiangzhou，地名，今湖南一帶）。他告訴手下人說：『這部經書以本始二覺為宗旨。』於是讓人準備好帶角的車子，將案幾放在兩角之間，把筆墨紙硯放在上面。他從頭到尾都在牛車上撰寫疏文，最終完成了五卷。湘州王請求擇日于黃龍寺（Huanglong Temple，寺廟名）公開講演。當時有品行不端的人偷竊了新撰寫的疏文，並向湘州王告發。湘州王於是延期三天，曉法師重新錄寫成三卷，稱為略疏。等到湘州王的臣子和僧俗大眾雲集法堂，曉法師才開始宣講，他的儀態莊嚴，解說精闢，堪為典範。稱揚讚歎的聲音如彈指般響徹天空。曉法師又大聲說道：『昔日采百椽時，我雖然沒有參與，但今朝橫一棟處，唯我獨能。』當時在場的名僧大德都低頭慚愧，心悅誠服地懺悔。起初，曉法師示現的行跡沒有常態，教化眾生的方式也不固定。有時擲盤子來救助眾人，有時噴水來撲滅火災，有時在多處顯現身形，有時向六方宣告滅度。他大概是像杯渡（Beidu，高僧名）和志公（Zhi Gong，高僧名）那樣的人物吧。他對佛性的理解，覽閱經典，沒有不明白的。他的疏文有廣疏和略疏兩種版本，都在當地流傳。略疏後來傳入中華，有翻譯經典的僧人，將它改成了論著。 系法師說：『海龍宮（Hailong Palace，龍王居住的宮殿）中，這部經書的原本是從哪裡來的呢？』通法師回答說：『經書中說，龍王宮殿中有七寶塔（Seven-Treasure Pagoda，用七種珍寶建造的塔），諸佛所說的各種深奧義理，都分別用七寶篋（Seven-Treasure Caskets，用七種珍寶製成的盒子）盛滿，比如十二因緣（Twelve links of dependent origination）、總持三昧（Dharani Samadhi）等等。』這實在是說明這部經書應當在世間流傳，也彰顯了大安曉公（Da'an Xiao Gong，曉法師的尊稱）的神奇之處，才使得夫人的疾病成為開啟教化的重要契機。 周京兆崇福寺（Chongfu Temple，寺廟名）神楷（Shenkai，人名）傳（明恂（Mingxun，人名）撰寫） 釋神楷，姓郭（Guo，姓氏），是太原（Taiyuan，地名）人。他是漢朝末年林宗（Linzong，人名）的後代。世代承襲官位和服飾。後來跟隨父親在秦地做官，成為京兆（Jingzhao，地名）人。他有六個兄弟，神楷排行第四。從小就聰明敏捷，立下的志向與衆不同。不喜愛虛浮的榮華，發誓要出家修行。拜明恂法師為師，這位明恂法師就是大乘恂。等到年齡滿了，受了具足戒。對於經論的義理，大小乘都通曉。聽聞和口誦，就像鮮艷的絲綢容易染色一樣。於是講解《攝大乘論》（Compendium of the Mahayana）、《俱舍論》（Abhidharma-kosa）等論著，才智出衆。
【English Translation】 English version: When Dharma Master Xiao understood this scripture, he was in Bensheng Xiangzhou (Xiangzhou, place name, around present-day Hunan). He told his subordinates, 'This scripture takes the original and subsequent awakenings as its principle.' So he had someone prepare a cart with horns, placed a desk between the two horns, and put his writing brush and inkstone on it. From beginning to end, he composed the commentary on the ox cart, eventually completing five volumes. The King of Xiangzhou requested to choose a day to publicly lecture at Huanglong Temple (Huanglong Temple, temple name). At that time, some unscrupulous people stole the newly written commentary and reported it to the King of Xiangzhou. The King of Xiangzhou then postponed it for three days, and Dharma Master Xiao re-recorded it into three volumes, called the abbreviated commentary. When the King of Xiangzhou's ministers and the Sangha and laity gathered in the Dharma hall, Dharma Master Xiao began to preach, his demeanor was solemn, and his explanation was brilliant, which could be a model. The sound of praise and admiration resounded through the sky like a snap of the fingers. Dharma Master Xiao said loudly again, 'When collecting hundreds of rafters in the past, although I did not participate, today I am the only one who can lay a beam.' At that time, the famous monks and virtues present all bowed their heads in shame and sincerely repented. At first, Dharma Master Xiao's manifestations were not constant, and his methods of teaching sentient beings were not fixed. Sometimes he threw a plate to help the crowd, sometimes he sprayed water to put out the fire, sometimes he appeared in many places, and sometimes he announced his extinction in the six directions. He is probably like Beidu (Beidu, name of a eminent monk) and Zhi Gong (Zhi Gong, name of a eminent monk). His understanding of Buddha-nature, reading the scriptures, there is nothing he does not understand. His commentaries have two versions, the extensive commentary and the abbreviated commentary, which are both circulated locally. The abbreviated commentary was later introduced into China, and there were monks who translated the scriptures and changed it into a treatise. Dharma Master Xi said, 'Where did the original version of this scripture come from in the Hailong Palace (Hailong Palace, the palace where the Dragon King lives)?' Dharma Master Tong replied, 'The scripture says that in the Dragon King's palace there is a Seven-Treasure Pagoda (Seven-Treasure Pagoda, a pagoda built with seven treasures), and all the profound meanings spoken by the Buddhas are filled with Seven-Treasure Caskets (Seven-Treasure Caskets, boxes made of seven treasures), such as the Twelve links of dependent origination, Dharani Samadhi, and so on.' This really shows that this scripture should be circulated in the world, and it also shows the magic of Da'an Xiao Gong (Da'an Xiao Gong, the honorable name of Dharma Master Xiao), so that the lady's illness became an important opportunity to start teaching. Biography of Shenkai (Shenkai, personal name) of Chongfu Temple (Chongfu Temple, temple name) in Zhou Jingzhao (written by Mingxun (Mingxun, personal name)) The monk Shenkai, whose surname is Guo (Guo, surname), is a native of Taiyuan (Taiyuan, place name). He is a descendant of Linzong (Linzong, personal name) in the late Han Dynasty. Generations inherited official positions and clothing. Later, he followed his father to be an official in Qin, becoming a native of Jingzhao (Jingzhao, place name). He had six brothers, and Shenkai was the fourth. He was intelligent and quick-witted since he was young, and his aspirations were different from others. He did not like vain glory and vowed to become a monk. He worshiped Dharma Master Mingxun as his teacher, and this Dharma Master Mingxun was Mahayana Xun. When he reached the age of full ordination, he understood the meaning of the scriptures and treatises, both Mahayana and Hinayana. Hearing and reciting is like dyeing bright silk easily. So he lectured on the Compendium of the Mahayana, Abhidharma-kosa and other treatises, and was outstanding in talent.
流罕有齊駕。后因講凈名經。見古師判處喟然嘆曰。美則美矣。未盡善也。乃于安陸白趙山撰疏。一云在越州剡石城寺。述作素有巧性。于剡溪南巖之下映水塑貌今有池已涸矣巖下石隙縫間幽暗。然中有木棺者云是楷殯於此。遊人下窺歷歷皆睹。又言。楷因慈恩西明等寺度公者出家及翻經論敕諸道高行才學僧並赴京師。遂應詔而入。配居崇業寺。至天后朝方行其疏。后卒於此寺。弟子遷塔于南逍遙園焉。實大乘基之法門猶子也。
系曰。楷師遺蹟何京兆剡溪二處孰是。令人疑惑。若兩家之俱見葪訓焉。此乃古人名顯於四方。因子孫南北徙遷追念先宗。遂有僑置焉如晉氏渡江衣冠之家多立祖先之遺蹟同也。若然者剡則是楷。曾遊歷之地也。
周京兆廣福寺會隱傳
釋會隱。不詳何許人也。精明之氣綽有盈餘。處於等夷若雞群之見鶴也。天皇朝慎選高學名德。隱膺斯選。麟德二年敕北門西龍門修書所。同與西明寺玄則等一十人。於一切經中略出精義玄文三十卷。號禪林要鈔。書成奏呈。敕藏秘閣。隱亦嘗預翻譯。玄則頗聞著述。高宗朝。斯為龍象之最焉。
周虎丘山寺僧瑗傳
釋僧瑗。字辯空。姓郁氏高平昌邑人也。姬水疏源狼亭襲慶。魯相繼昌侯之業。歷載彌光。少傅纂尚書之風。清塵
【現代漢語翻譯】 現代漢語譯本： 流罕有齊駕（很少有人能與他並駕齊驅）。後來因為講解《凈名經》（Vimalakirti Sutra），看到前人的註釋，感嘆說：『好是好，但不夠完善。』於是在安陸白趙山撰寫疏解。另一種說法是在越州剡石城寺。他向來擅長寫作，在剡溪南巖下，映著水面塑造自己的容貌，現在那裡還有水池，但已經乾涸了。巖下石縫間幽暗，其中有木棺，據說那是智顗（Zhiyi）的棺槨，遊客向下看都能清楚地看到。又有人說，智顗因為慈恩寺、西明寺等寺廟度化出家的人，以及翻譯經論，皇帝下令各道高僧和有才學的僧人前往京師，於是他應詔入京，住在崇業寺。直到武則天（天后）時期，他的疏解才得以推行。後來他圓寂於此寺，弟子將他的塔遷到南逍遙園。他實在是繼承了大乘佛教基礎的法門之子啊。
系曰：智顗大師的遺蹟，京兆和剡溪兩處，哪一處才是真的？令人疑惑。如果兩家都說見過，那又該如何解釋呢？這是因為古人名聲顯赫於四方，子孫南北遷徙，追念先祖，於是就有了僑置的情況，就像晉朝南渡的士族，大多會建立祖先的遺蹟一樣。如果這樣說，那麼剡溪應該是智顗曾經遊歷過的地方。
周京兆廣福寺會隱傳
釋會隱，不清楚是哪裡人。他精神飽滿，才華橫溢，在普通人中就像雞群里的鶴一樣突出。武則天（天皇）時期，慎重選拔高學問和高德行的僧人，會隱被選中。麟德二年，皇帝下令在北門西龍門修書處，與西明寺的玄則等十人一起，從《一切經》（Sarvastivada）中摘錄精華要義，寫成三十卷，名為《禪林要鈔》。書寫完成後上奏，皇帝下令藏於秘閣。會隱也曾參與翻譯工作，玄則也頗有著述。高宗時期，他們都是佛教界的佼佼者。
周虎丘山寺僧瑗傳
釋僧瑗，字辯空，姓郁，是高平昌邑人。姬水是他的發源地，狼亭繼承了他的慶典。他繼承了魯相繼昌侯的功業，歷時長久，更加光輝。少傅繼承了尚書的風範，清廉正直。
【English Translation】 English version: Few could rival him. Later, while lecturing on the Vimalakirti Sutra, he sighed upon seeing the interpretations of ancient masters, saying, 'They are good, but not perfect.' Consequently, he composed a commentary at Bai Zhao Mountain in Anlu. Another account states it was at Shicheng Temple in Yuezhou. He was naturally skilled in writing. Below Nan Rock in the Yan Stream, he sculpted his own likeness reflected in the water. The pond is still there, though now dried up. In the dark crevices beneath the rock, there is a wooden coffin, said to be Zhiyi's (Zhiyi) coffin, which travelers can clearly see when looking down. It is also said that Zhiyi, due to the ordination of monks from Ci'en Temple, Ximing Temple, and others, as well as the translation of scriptures, was summoned to the capital by imperial decree along with eminent monks and scholars from various regions. He thus entered the capital upon imperial command and resided in Chongye Temple. It was not until the reign of Empress Wu Zetian (Tianhou) that his commentary was circulated. He later passed away at this temple, and his disciples moved his pagoda to the South Xiaoyao Garden. He was truly a son of the Dharma, inheriting the foundation of Mahayana Buddhism.
It is said: Regarding Master Zhiyi's traces, which is true, Jingzhao or Yan Stream? It is perplexing. If both claim to have seen them, how should it be explained? This is because the ancients were renowned in all directions, and their descendants migrated north and south, remembering their ancestors, thus creating situations of relocation, similar to how the gentry who crossed the river during the Jin Dynasty mostly established ancestral traces. If that is the case, then Yan Stream must be a place that Zhiyi once traveled to.
Biography of Huiyin of Guangfu Temple in Jingzhao during the Zhou Dynasty
The monk Huiyin, his origins are unknown. He possessed an abundance of intelligence and stood out among ordinary people like a crane among chickens. During the reign of Empress Wu Zetian (Tenno), he was carefully selected for his high learning and virtue. In the second year of Linde, he was ordered to work at the writing office in the West Longmen of the North Gate, along with Xuanze of Ximing Temple and nine others, to extract the essence and profound meanings from the Sarvastivada, compiling thirty volumes titled 'Essentials of the Zen Forest'. Upon completion, the book was presented to the emperor, who ordered it to be stored in the secret pavilion. Huiyin also participated in translation work, and Xuanze was also known for his writings. During the reign of Emperor Gaozong, they were among the most outstanding figures in Buddhism.
Biography of the Monk Yuan of Tiger Hill Temple during the Zhou Dynasty
The monk Sengyuan, styled Biankong, with the surname Yu, was a native of Gaoping Changyi. The Ji River was his source, and the Wolf Pavilion inherited his celebrations. He inherited the achievements of Marquis Jichang of Lu, lasting for a long time and becoming even more glorious. The Junior Tutor inherited the style of the Book of Documents, pure and upright.
不昧。瑗夙殖奇穎。早擅嘉祥。母趙氏娠孕之日。側侍聖賢浮空遊樂。及年六歲隨母入舍利塔見聖僧像。欣然跳躍狀若舊交。因啟母出家。母以其尚幼抑而未許。至年十三方遂其志。依虎丘寺慧嚴法師為弟子。謙揖之操出自生知。辯慧之能業稱上首。以龍朔二年奉敕剃翦。冥符所應還隸此山。暨嚴公長往。乃依慧詡禪師受具足戒。聽常樂寺聰法師三論。甚深無相。疑滯豁除。方便解脫。怡然獨悟。因智從心證。遂詣江寧融禪師求學心法。攝念坐禪眾魔斯伏。勤行精進猛獸恒馴。是以名稱普聞聲光八絕。旗亭趨利削跡無踐。冬夏不易常披一納。或滴水以充于夕渴。或數粒將濟于朝饑。或風雪凜凜禮誦無替於六時。或炎暑爞爞經行不虧于少選。稱揚歎羨容色湛如。毀辱訶罵歡喜而受。每蔭以長松。屬思鴻遠。清泉獨坐映定水以雕文。虛室高棲藹禪枝而蕩慮。撰武丘名僧苑一卷注郁子兩卷文集三卷。蓋道俗之儀表。人物之師範焉。永昌元年十二月二十日。見身有疾謂弟子曰。吾聞尸所到處便為穢惡。出就別方乃稱離罪爾。門弟子等迎止於通波亭北靜志莊。忽聞異香從空而下。瑗遺訓勤切正觀叮嚀。滅后可依外國法。言訖合掌而終。春秋五十有一。緇素奔慟咸悲眼滅。弟子僧義立及雉山縣尉檀信等。同遵師旨如法阇維。收其舍
利。于寺建塔。勒銘于所。
唐會稽山妙喜寺印宗傳
釋印宗。姓印氏。吳郡人也。母劉氏始娠。鄰家咸見一沙門端雅徐步入印舍。白劉曰愿為子焉。母夢同此。再三陳讓不克。父夢有饋栴檀香木童子。跪授付劉。劉頓厭葷膻。俗間食味隔在唇吻之外。及生而長。從師誦通經典。末最精講者涅槃經。咸亨元年在京都盛揚道化。上元中敕入大愛敬寺居。辭不赴請。于蘄春東山忍大師咨受禪法。復于番禺遇慧能禪師。問答之間深詣玄理還鄉地。刺史王胄禮重殊倫。請置戒壇。命宗度人。可數千百。續敕召入內。乃造慈氏大像。所著心要集。起梁至唐。天下諸達者語言總錄焉。又奉敕江東諸寺院天柱報恩各置戒壇度人。又纂百家諸儒士三教文意表明佛法者。重結集之。手筆逾高著述流佈。至先天二年二月二十一日示終。囑循輪王法葬之。年八十七。會稽王師干立塔銘焉。
唐太原府崇福寺宗哲傳
釋宗哲。西河平遙人也。稚歲而有奇相聰穎天資。既尋師範砥節飾躬。屬玄奘三藏新翻諸經論。哲就其門請益無替。凡幾周星。備窮諸典。若指于掌。于奘門下號為得意哲猶隋慧布之題目焉。后因講唱厥義日新。時謂之為法江。哲曰。為吾謝此品藻焉。殊不知法海在乎大原矣。所指者蓋浮丘為滄溟也。哲憫
【現代漢語翻譯】 現代漢語譯本： 利於在寺廟建造佛塔，並將銘文刻在上面。
唐朝會稽山妙喜寺印宗的傳記
釋印宗，姓印，吳郡人。他的母親劉氏開始懷孕時，鄰居都看見一位沙門，儀態端莊，緩緩地走進印家。沙門對劉氏說：『我願意做你的兒子。』劉氏也做了同樣的夢。她再三推辭，但沒有成功。他的父親夢見有人送來栴檀香木，一個童子跪著交給劉氏。劉氏立刻厭惡葷腥，世俗的食物味道都難以入口。等到出生長大后，跟隨老師誦讀通曉經典，尤其精通講解《涅槃經》。唐朝咸亨元年，在京都盛大地弘揚佛法。上元年中，皇帝下令讓他進入大愛敬寺居住，他推辭沒有應允。在蘄春東山向忍大師請教禪法。又在番禺遇到慧能禪師，問答之間深刻領悟玄妙的道理，返回家鄉。刺史王胄對他非常尊敬，請他設定戒壇，命他度化僧人，人數可達數千。後來皇帝又下令召他入宮。於是建造了慈氏大像。他所著的《心要集》，收集了從梁朝到唐朝，天下所有通達之人的言語總錄。又奉皇帝的命令，在江東各寺院的天柱報恩寺設定戒壇度化僧人。又彙集了百家諸儒士對三教文意的理解，表明佛法的意義，重新進行結集。他的手筆非常高超，著作廣為流傳。到先天二年二月二十一日圓寂。遺囑按照轉輪王的方式安葬。享年八十七歲。會稽王師干為他立了塔銘。
唐朝太原府崇福寺宗哲的傳記
釋宗哲，西河平遙人。從小就相貌奇特，聰明穎悟。長大后，他尋找老師，砥礪品行，修飾自身。當時正趕上玄奘三藏新翻譯了許多經論，宗哲就到他的門下請教，從不懈怠，經過了好幾年，徹底精通了各種經典，就像看手掌一樣清楚。在玄奘門下，他被稱為得意門生，就像隋朝的慧布一樣。後來因為講經說法，義理日益精進，當時的人稱他為法江。宗哲說：『請替我感謝這種讚譽。殊不知法海在大原啊。』他所指的，大概是浮丘對於滄溟吧。宗哲憐憫
【English Translation】 English version: It is beneficial to build pagodas in temples and inscribe inscriptions on them.
Biography of Yin Zong of Miaoxi Temple on Mount Kuaiji in the Tang Dynasty
釋印宗 (Shì Yìn Zōng, Monk Yin Zong), whose surname was 印 (Yìn), was a native of 吳郡 (Wú Jùn, Wu Commandery). When his mother, 劉氏 (Liú Shì, Madam Liu), first became pregnant, the neighbors all saw a 沙門 (shā mén, Shramana, Buddhist monk), dignified and slowly walking into the 印 (Yìn) residence. The Shramana said to 劉 (Liú), 'I wish to be your son.' His mother had the same dream. She declined repeatedly, but to no avail. His father dreamed that someone sent 栴檀 (zhān tán, sandalwood) incense, and a child knelt and handed it to 劉 (Liú). 劉 (Liú) immediately disliked meat and fish, and the taste of worldly food was repulsive to her. When he was born and grew up, he followed a teacher to recite and understand the scriptures, especially proficient in explaining the Nirvana Sutra. In the first year of 咸亨 (Xián Hēng, Xianheng era) of the Tang Dynasty, he vigorously promoted Buddhism in the capital. In the 上元 (Shàng Yuán, Shangyuan era), the emperor ordered him to reside in the 大愛敬寺 (Dà Ài Jìng Sì, Da』aijing Temple), but he declined. At 東山 (Dōng Shān, Dongshan Mountain) in 蘄春 (Qíchūn, Qichun), he consulted with Master 忍 (Rěn, Ren) and received Zen teachings. Later, in 番禺 (Pānyú, Panyu), he met Zen Master 慧能 (Huì Néng, Huineng). Through questions and answers, he deeply understood the profound principles and returned to his hometown. The prefect 王胄 (Wáng Zhòu, Wang Zhou) respected him greatly and invited him to set up an ordination platform, ordering him to ordain monks, numbering in the thousands. Later, the emperor again ordered him to enter the palace. Thereupon, he built a large statue of 慈氏 (Cí shì, Maitreya). His work, 'Essentials of the Mind' (心要集, Xīnyào jí), collected the recorded words of all enlightened people from the Liang Dynasty to the Tang Dynasty. He also received an imperial order to set up ordination platforms in the 天柱 (Tiānzhù, Tianzhu) and 報恩 (Bào ēn, Bao』en) temples in various monasteries in Jiangdong to ordain monks. He also compiled the interpretations of the Three Teachings by scholars from a hundred schools, clarifying the meaning of Buddhism, and re-edited them. His handwriting was superb, and his writings were widely circulated. On the twenty-first day of the second month of the second year of 先天 (Xiāntiān, Xiantian era), he passed away. He instructed that he be buried according to the method of a Chakravartin King. He was eighty-seven years old. 王師干 (Wáng Shīgān, Wang Shigan), the King of Kuaiji, erected a pagoda inscription for him.
Biography of Zong Zhe of Chongfu Temple in Taiyuan Prefecture in the Tang Dynasty
釋宗哲 (Shì Zōngzhé, Monk Zong Zhe) was a native of 平遙 (Píngyáo, Pingyao) in 西河 (Xīhé, Xihe). From a young age, he had a remarkable appearance and was intelligent and gifted. When he grew up, he sought teachers, cultivated his character, and adorned himself. At that time, 三藏玄奘 (Sānzàng Xuánzàng, Tripitaka Xuanzang) had newly translated many scriptures and treatises. Zong Zhe went to his door to ask for instruction without fail, for several years, thoroughly mastering all the classics, as clear as looking at his palm. Under Xuanzang, he was known as a favorite disciple, like 慧布 (Huì Bù, Hui Bu) of the Sui Dynasty. Later, because of his lectures and sermons, the meaning became increasingly profound, and people at the time called him the 法江 (Fǎ Jiāng, Dharma River). Zong Zhe said, 'Please thank them for this praise on my behalf. Little do they know that the 法海 (Fǎ Hǎi, Dharma Sea) is in Taiyuan.' What he was referring to was probably 浮丘 (Fúqiū, Fuqiu) compared to 滄溟 (cāngmíng, the vast sea). Zong Zhe pitied
學者不達其意。而師悖哉。乃著義例。寰海之內莫不企羨。其如說佛位三事喻中。沼法師言。三點三目強分上下。勝劣配屬太成巧誣。哲云。三事俱得。然無名師品量。退而省之。哲其得矣。號之得意。豈虛也乎。沼師所以成余師之說也。
唐洛京佛授記寺德感傳
釋德感。姓侯氏。太原人也。儀容瑰麗學業精贍。眾典服勤于瑜伽論特振聲彩。天皇大帝徴為翻經大德。又與勝莊大儀等同參義凈譯場。對敡受賜言謝瀏亮。帝悅尋授封昌平縣開國公累井田至三千戶。帝為贊曰。河汾之寶。山嶽之英。早祛俗累。夙解塵纓。緇門仰德。紺宇馳聲。式亞龍樹。爰齊馬鳴。為時君之所貴為若此也。御製風行緇伍榮之。后充河南佛授記寺都維那。晚升寺任中外肅然。終年六十餘。著義門行於世。如其七方便人迴心漸頓悟義。與湛法師。為勍敵耳。故交綏而退焉。
唐太原崇福寺浮丘傳
釋浮丘。姓張氏。太原人也。挺然奇表慧悟絕倫。于瑜伽論差成精博。旁綜群書言分雅俗。四方學者爭造其門。然訥于宣剖敏於通解。深藏若虛。庸庸品類多所不知。於時哲公露其頭角。博聞強識之者懼其牴觸。豈況請余乎。哲惟神伏丘之義學。故謂為法海焉。享年七十餘。終於所居。然未聞其有所著述矣。
宋高僧
【現代漢語翻譯】 現代漢語譯本： 學者不能理解其中的含義，老師也違背了教義。於是撰寫義例，天下人都羨慕不已。例如在解釋佛位三事譬喻時，沼法師說：『三點三目強行區分上下，用勝劣來配屬，太過牽強附會。』哲法師認為：『三事都說得通，但沒有名師的品評衡量。』退一步反思，哲法師的理解是正確的。稱他為『得意』，難道是虛假的嗎？沼法師成就了其他法師的說法。 唐洛京佛授記寺德感傳 釋德感（釋：佛教僧侶的尊稱；德感：人名），姓侯，是太原人。他容貌俊美，學業精深廣博。在各種經典上勤奮學習，尤其在《瑜伽師地論》方面聲名遠揚。天皇大帝徵召他擔任翻譯佛經的大德。又與勝莊、大儀等一同參與義凈的譯經場所。對答敏捷，言辭流暢，感謝皇恩。皇帝很高興，隨即授予他昌平縣開國公的爵位，累計封賞田地達到三千戶。皇帝為他讚頌說：『是河汾的珍寶，山嶽的英才。早早地擺脫了世俗的牽累，很早就解開了塵世的束縛。僧侶們仰慕他的德行，寺廟裡傳揚他的名聲。可以比肩龍樹菩薩，媲美馬鳴菩薩。』為當時的君主所器重，就是這樣啊。御製讚歌在僧侶中傳唱，他因此感到榮耀。後來擔任河南佛授記寺的都維那（寺院中的一種職務）。晚年升任寺院主持，寺內外都對他肅然起敬。享年六十多歲。他所著的義門流傳於世，例如他關於七方便人迴心漸悟頓悟的義理，與湛法師是強勁的對手。所以（湛法師）與他交鋒后就退卻了。 唐太原崇福寺浮丘傳 釋浮丘（釋：佛教僧侶的尊稱；浮丘：人名），姓張，是太原人。他外貌出衆，智慧超群。在《瑜伽師地論》方面頗有研究，精深廣博。廣泛涉獵各種書籍，言談既文雅又通俗。四方學者爭相拜訪他。但他不善於宣講，卻敏於理解。深藏不露，平庸之輩大多不瞭解他。當時哲公嶄露頭角，那些博聞強識的人都害怕與他發生衝突，更何況是請教他呢？哲公非常信服浮丘的義學，所以稱他為法海。享年七十多歲，在住所去世。但沒有聽說他有什麼著作。
【English Translation】 English version: Scholars did not grasp its meaning, and teachers contradicted the doctrine. Thus, they wrote 'Exemplary Interpretations,' which were envied by all within the seas. For example, in explaining the analogy of the three aspects of the Buddha's position, Dharma Master Zhao said, 'The three dots and three eyes are forcibly divided into upper and lower, and the association of superiority and inferiority is too contrived and false.' Philosopher Yun said, 'The three aspects are all attainable, but there is no assessment by a renowned teacher.' Reflecting on it, Philosopher's understanding is correct. Is it false to call him 'successful in understanding'? Dharma Master Zhao thus completed the teachings of other masters. Biography of De Gan of the Buddha Prediction Temple in Luoyang, Tang Dynasty 釋 De Gan (Shi: a respectful title for Buddhist monks; De Gan: personal name), whose surname was Hou, was from Taiyuan. He had a handsome appearance and profound scholarship. He diligently studied various scriptures, especially the 'Yogacarabhumi-sastra,' where he gained a great reputation. The Emperor summoned him to be a great virtue in translating scriptures. He also participated in Yijing's translation site with Sheng Zhuang, Da Yi, and others. He answered quickly and spoke fluently, thanking the Emperor for his grace. The Emperor was pleased and immediately granted him the title of Duke of the Founding State of Changping County, accumulating land grants up to three thousand households. The Emperor praised him, saying, 'He is the treasure of the He and Fen rivers, the hero of the mountains. He has long rid himself of worldly burdens and untied the bonds of dust early. Monks admire his virtue, and temples spread his fame. He can be compared to Nagarjuna and likened to Asvaghosa.' He was valued by the ruler of the time, just like this. The imperial praise circulated among the monks, and he felt honored by it. Later, he served as the Du Weina (a position in the temple) of the Buddha Prediction Temple in Henan. In his later years, he was promoted to the abbot of the temple, and everyone inside and outside the temple respected him. He lived to be over sixty years old. His 'Exemplary Gates' circulated in the world, such as his doctrine on the gradual and sudden enlightenment of the seven expedient people, and he was a strong opponent of Dharma Master Zhan. Therefore, (Dharma Master Zhan) retreated after confronting him. Biography of Fu Qiu of the Chongfu Temple in Taiyuan, Tang Dynasty 釋 Fu Qiu (Shi: a respectful title for Buddhist monks; Fu Qiu: personal name), whose surname was Zhang, was from Taiyuan. He had an outstanding appearance and extraordinary wisdom. He had considerable research on the 'Yogacarabhumi-sastra,' which was profound and extensive. He extensively studied various books, and his speech was both elegant and popular. Scholars from all directions competed to visit him. However, he was not good at preaching but was quick to understand. He hid his talents deeply, and most mediocre people did not understand him. At that time, Philosopher Gong showed his talents, and those who were knowledgeable and strong-willed were afraid of conflicting with him, let alone asking him for advice? Philosopher Gong greatly admired Fu Qiu's doctrine, so he called him the 'Sea of Dharma.' He lived to be over seventy years old and died at his residence. But it has not been heard that he has any writings.
傳卷第四 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第五
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
義解篇第二之二(正傳十四人附見五人)
周洛京佛授記寺法藏傳(大儀)
釋法藏。字賢首。姓康康居人也。風度奇正利智絕倫。薄游長安彌露鋒穎。尋應名僧義學之選。屬奘師譯經。始預其間。后因筆受證義潤文見識不同而出譯場。至天后朝傳譯首登其數。實叉難陀赍華嚴梵夾至同義凈復禮譯出新經。又于義凈譯場與勝莊大儀證義。昔者燉煌杜順傳華嚴法界觀。與弟子智儼講授此晉譯之本。智儼付藏。藏為則天講新華嚴經。至天帝網義十重玄門海印三昧門。六相和合義門普眼境界門。此諸義章皆是華嚴總別義網。帝於此茫然未決。藏乃指鎮殿金獅子為喻。因撰義門。徑捷易解。號金師子章。列十門總別之相。帝遂開悟其旨。又為學不了者設巧便。取鑒十面八方安排。上下各一。相去一丈餘。面面相對中安一佛像。燃一炬以照之。互影交光。學者因曉剎海涉入無盡之義。藏之善巧化誘。皆此類也。其如宣翻之寄亦未能捨。蓋帝王歸信緇伍所憑之故。洎諸梵僧罷譯。帝于聖歷二年已亥十月八日。詔藏於佛授記寺講大經。至華藏世界品。講堂及寺中地皆
【現代漢語翻譯】 現代漢語譯本
傳卷第四
《宋高僧傳》第五卷
宋左街天壽寺通慧大師賜紫沙門贊寧等奉敕撰
義解篇第二之二（正傳十四人附見五人）
周洛京佛授記寺法藏傳（大儀）
釋法藏（釋：姓氏），字賢首，姓康，康居（Kangju，中亞古國）人。他風度不凡，才智超群。早年在長安（Chang'an，唐朝首都）遊歷時，就顯露出非凡的才能。不久，他應徵入選為精通義學的名僧，參與玄奘（Xuanzang，唐代著名僧人）法師的譯經工作。後來，因為在筆受、考證義理、潤飾文字等方面的見解不同，他離開了譯經場。到了武則天（Empress Wu Zetian）時期，他在譯經事業中首屈一指。實叉難陀（Śikṣānanda，古印度僧人）帶著《華嚴經》（Avataṃsaka Sūtra）的梵文經卷來到，與義凈（Yijing，唐代著名僧人）等人共同翻譯出新的經文。他又在義凈的譯場與勝莊（Shengzhuang）和大儀（Dayi）一起考證義理。過去，敦煌（Dunhuang，中國城市）的杜順（Dushun，唐代僧人）傳授《華嚴法界觀》（Huayan Fajie Guan），與弟子智儼（Zhiyan，唐代僧人）講授晉譯的《華嚴經》。智儼將此經傳給法藏。法藏為武則天講解新譯的《華嚴經》，講到天帝網義、十重玄門、海印三昧門、六相和合義門、普眼境界門等內容。這些義理章節都是《華嚴經》總別義理的網路。武則天對此感到茫然不解。法藏就用鎮殿的金獅子作比喻，並撰寫了《金師子章》（Jin Shizi Zhang），內容簡明易懂。此章列舉了十門總別之相。武則天因此開悟了其中的旨意。他又為那些不能理解經義的人設定巧妙的方便法門，取來十面鏡子，在八個方向和上下各安放一面，鏡面彼此相對，中間安放一尊佛像，點燃一支火炬來照亮。鏡子互相映照，光芒交織。學者因此明白了剎海涉入無盡的道理。法藏善於用巧妙的方法來教化引導，都像這樣。他對於宣揚翻譯的重任也從未放棄。這大概是因為帝王歸信佛法，僧侶有所憑依的緣故。等到各位梵僧停止翻譯后，武則天在聖歷二年（公元699年）十月八日，詔令法藏在佛授記寺（Foshouji Temple）講解大經。講到《華藏世界品》（Garbhadhātu）時，講堂和寺廟的地面都……
【English Translation】 English version
Scroll 4
Biographies of Eminent Monks Compiled During the Song Dynasty, Volume 5
Compiled by Zanning, the Purple-Robed Śrāmaṇa and Master of Penetrating Wisdom from the Tianshou Temple on the Left Street of the Song Dynasty, and others, by Imperial Decree.
Chapter 2.2 on Explanations of Meaning (14 Main Biographies, 5 Additional Mentions)
Biography of Fazang (Great Model) of the Foshouji Temple in Luoyang (Luoyang, ancient capital of China) during the Zhou Dynasty.
Śrāmaṇa Fazang, styled Xianshou, surname Kang, was a native of Kangju (Kangju, an ancient kingdom in Central Asia). He possessed an extraordinary and upright demeanor, and his intelligence was unparalleled. He traveled to Chang'an (Chang'an, capital of the Tang Dynasty) early in his life, where he revealed his exceptional talents. Soon, he was selected as a renowned monk skilled in the study of Buddhist doctrines and participated in the translation of scriptures under the direction of Master Xuanzang (Xuanzang, a famous monk of the Tang Dynasty). Later, due to differing views on writing, textual criticism, and polishing of the text, he left the translation team. By the time of Empress Wu Zetian (Empress Wu Zetian), he became one of the leading figures in the translation of scriptures. Śikṣānanda (Śikṣānanda, an ancient Indian monk) brought the Sanskrit manuscripts of the Avataṃsaka Sūtra (Avataṃsaka Sūtra) and, together with Yijing (Yijing, a famous monk of the Tang Dynasty) and others, translated the new scriptures. He also worked with Shengzhuang and Dayi in Yijing's translation team to verify the meanings. In the past, Dushun (Dushun, a monk of the Tang Dynasty) of Dunhuang (Dunhuang, a city in China) transmitted the Huayan Fajie Guan (Huayan Fajie Guan, Contemplation of the Dharmadhātu of the Avataṃsaka) and lectured on the Jin Dynasty translation of the Avataṃsaka Sūtra with his disciple Zhiyan (Zhiyan, a monk of the Tang Dynasty). Zhiyan passed this scripture to Fazang. Fazang lectured on the newly translated Avataṃsaka Sūtra for Empress Wu Zetian, covering topics such as the meaning of Indra's net, the ten profound gates, the samādhi gate of the ocean seal, the gate of the meaning of the six aspects of harmony, and the gate of the realm of universal vision. These doctrinal chapters are all part of the overall and specific doctrinal network of the Avataṃsaka Sūtra. The Empress was perplexed by this. Fazang used the golden lion in the palace as a metaphor and wrote the Jin Shizi Zhang (Jin Shizi Zhang, Treatise on the Golden Lion), which was concise and easy to understand. This treatise listed the overall and specific aspects of the ten gates. The Empress then awakened to its meaning. He also set up ingenious expedient methods for those who could not understand the scriptures, taking ten mirrors and arranging them in eight directions, one each above and below, facing each other, with a Buddha statue placed in the middle, and lighting a torch to illuminate it. The mirrors reflected each other, and the light intertwined. Scholars thus understood the principle of the kṣetra-ocean entering into the inexhaustible. Fazang's skill in using ingenious methods to teach and guide was all like this. He never abandoned the important task of propagating the translations. This was probably because the emperors and kings had faith in Buddhism, and the monastic community had something to rely on. After the various Sanskrit monks stopped translating, Empress Wu Zetian, on the eighth day of the tenth month of the second year of the Shenglai era (699 AD), ordered Fazang to lecture on the great scripture at the Foshouji Temple (Foshouji Temple). When he lectured on the Garbhadhātu (Garbhadhātu) chapter, the lecture hall and the ground of the temple were all...
震動。都維那僧恒景具表聞奏。敕云。昨請敷演微言闡揚秘賾。初譯之日夢甘露以呈祥。開講之辰感地動以標異。斯乃如來降跡。用符九會之文。豈朕庸虛敢當六種之震。披覽來狀欣惕於懷云。其為帝王所重實稱非虛。所以華嚴一宗付授澄觀。推藏為第三祖也。著般若心經疏。為時所貴天下流行。復號康藏國師是歟。
唐荊州玉泉寺恒景傳
釋恒景。姓文氏。當陽人也。貞觀二十二年敕度聽習三藏。一聞能誦如說而行。初就文綱律師隸業毗尼。后入覆舟山玉泉寺。追智者禪師習止觀門。于寺之南十里別立精舍。號龍興是也。自天后中宗朝。三被詔入內供養為受戒師。以景龍三年奏乞歸山。敕允其請。詔中書門下及學士。于林光宮觀內道場設齋。先時追召天下高僧兼義行者二十餘人。常于內殿修福。至是散齋。仍送景並道俊玄奘各還故鄉。帝親賦詩。學士應和。即中書令李嶠中書舍人李乂等數人。時景等捧詩振錫而行。天下榮之。景撰順了義論二卷攝正法論七卷佛性論二卷。學其宗者如渴之受漿。至先天元年九月二十五日卒于所住寺。春秋七十九。弟子奉葬于寺之西原也。
系曰。江陵玄奘與三藏法師。形影相接相去幾何然其名同實異。亦猶藺相如得強秦之所畏。馬相如令楊雄之追慕。然則各有所長
【現代漢語翻譯】 現代漢語譯本： 震動。都維那僧恒景呈上表章稟告。皇帝下旨說：『之前請您敷演精妙的言論，闡揚深奧的道理。初次翻譯佛經時，夢見甘露以示吉祥；開始講經的時候，感應到大地震動以標示不同凡響。這正是如來佛降臨的徵兆，與九會之文相符。我怎麼敢以平庸之身承受這六種震動呢？』披閱您的來信，既欣慰又感到惶恐。他被帝王所重視，確實名副其實。因此，華嚴宗將法脈傳授給澄觀（華嚴宗四祖），推舉他為第三代祖師。他所著的《般若心經疏》，被當時的人們所珍視，在天下廣為流傳，又被稱為康藏國師，是這樣嗎？ 唐荊州玉泉寺恒景傳 釋恒景，姓文，是當陽人。貞觀二十二年，奉皇帝的命令出家，聽習三藏經典。他能一聽就能背誦，並且按照佛經的教導去實踐。最初跟隨文綱律師學習毗尼（戒律），後來進入覆舟山玉泉寺，跟隨智者禪師學習止觀法門。他在寺廟南面十里處另外建立精舍，名為龍興。從天后（武則天）到中宗時期，三次被詔入宮中供養，擔任受戒師。景龍三年，他上奏請求返回山林，皇帝批準了他的請求。皇帝命令中書門下和學士，在林光宮觀內的道場設定齋飯。事先召集了天下高僧和兼具義行的人二十多人，經常在內殿修福。到這時散齋，然後送恒景、道俊、玄奘各自返回故鄉。皇帝親自賦詩，學士們應和。其中包括中書令李嶠、中書舍人李乂等幾人。當時恒景等人捧著詩歌，搖著錫杖而行，天下人都以此為榮。恒景撰寫了《順了義論》二卷、《攝正法論》七卷、《佛性論》二卷。學習他宗派的人，就像口渴的人得到了飲料。到先天元年九月二十五日，在所居住的寺廟去世，享年七十九歲。弟子們將他安葬在寺廟的西邊山坡上。 系曰：江陵玄奘與三藏法師（唐玄奘），形影相接，相距很近，然而他們的名號相同，實質卻不同。也就像藺相如（戰國時趙國大臣）被強大的秦國所畏懼，馬相如（西漢辭賦家）令楊雄（西漢辭賦家）所追慕。這樣說來，他們各自都有自己的長處。
【English Translation】 English version: Vibration. The monk Hengjing, the Duweina (a monastic officer), submitted a memorial to the emperor. The imperial edict said: 'Previously, We requested you to expound subtle words and elucidate profound principles. At the beginning of the translation, We dreamed of sweet dew as an auspicious sign; at the start of the lecture, We sensed the earth shaking to mark its extraordinary nature. This is indeed a sign of the Tathagata's (another name for Buddha) descent, in accordance with the text of the Nine Assemblies. How dare We, in Our mediocrity, bear the Six Kinds of Shaking?' Upon reading your memorial, We are both pleased and apprehensive. His importance to the emperors is indeed well-deserved. Therefore, the Huayan (Flower Garland) School entrusted the Dharma lineage to Chengguan (the fourth patriarch of the Huayan School), promoting him as the third patriarch. His commentary on the 'Heart Sutra', was valued by the people of that time and widely circulated throughout the land, and he was also known as the Kangzang National Teacher, is that so? Biography of Hengjing of Yuquan Temple in Jingzhou, Tang Dynasty The monk Hengjing, whose surname was Wen, was a native of Dangyang. In the twenty-second year of the Zhenguan era (Tang Dynasty), he was ordained by imperial decree to study the Tripitaka (the three baskets of Buddhist scriptures). He could recite after hearing it once and practice according to the teachings. Initially, he studied the Vinaya (monastic discipline) under the lawyer Wengang. Later, he entered Yuquan Temple on Fuzhou Mountain and studied the Samatha-vipassana (calm abiding and insight) meditation under the Chan master Zhiyi. He established a separate hermitage ten miles south of the temple, named Longxing. From the time of Empress Wu (Wu Zetian) to Emperor Zhongzong, he was summoned to the palace three times to be supported and served as an ordination master. In the third year of the Jinglong era, he requested to return to the mountains, and the emperor granted his request. The emperor ordered the Chancellery and the Academicians to set up a vegetarian feast in the Taoist temple within the Lingguang Palace. Prior to this, more than twenty eminent monks and virtuous practitioners from all over the country were summoned and often performed meritorious deeds in the inner palace. At this time, the vegetarian feast was dispersed, and Hengjing, Daojun, and Xuanzang were sent back to their respective hometowns. The emperor personally composed poems, and the academicians responded in kind, including the Chancellor Li Qiao and the Secretary of the Chancellery Li Yi, among others. At that time, Hengjing and others held the poems and walked with their staffs, which was honored by the world. Hengjing wrote two volumes of 'Following the Meaning of Righteousness', seven volumes of 'Compendium of the Correct Dharma', and two volumes of 'Treatise on Buddha-nature'. Those who studied his school were like the thirsty receiving drink. On the twenty-fifth day of the ninth month of the first year of the Xiantian era, he passed away at the temple where he lived, at the age of seventy-nine. His disciples buried him on the western slope of the temple. Commentary: Xuanzang of Jiangling and the Tripitaka Master (Tang Xuanzang) were close in proximity, yet their names were the same but their substance was different. It is like Lian Po (a minister of Zhao during the Warring States period) being feared by the powerful Qin, and Sima Xiangru (a Han Dynasty poet) being admired by Yang Xiong (a Han Dynasty scholar). Thus, each has their own strengths.
短亦可見也。
唐中嶽嵩陽寺一行傳
釋一行。俗姓張。鉅鹿人也。本名遂則。唐初佐命剡國公公謹之支孫也。丱歲不群聰黠明利。有老成之風。讀書不再覽已闇誦矣。因遇普寂禪師大行禪要。歸心者眾。乃悟世幻禮寂為師出家剃染。所誦經法無不精諷。寂師嘗設大會。遠近沙門如期必至。計逾千眾。時有徴士盧鴻隱居於別峰。道高學富。朝廷累降蒲輪。終辭不起。大會主事先請鴻為導文序贊邑社。是日鴻自袖出其文。置之機案。鐘梵既作。鴻謂寂公曰。某為數千百言。況其字僻文古。請求朗俊者宣之。當須面指擿而授之。寂公呼行。伸紙覽而微笑復置機案。鴻怪其輕脫。及僧聚于堂中。行乃攘袂而進。抗音典裁一無遺誤。鴻愕視久之。降嘆不能已。復謂寂公曰。非君所能教導也。當縱其遊學。自是三學名師罕不咨度。因往當陽值僧真纂成律藏序。深達毗尼。然有陰陽讖緯之書。一皆詳究。尋訪算術不下數千里。知名者往詢焉。末至天臺山國清寺見一院。古松數十步門枕流溪淡然岑寂。行立於門屏聞院中布算。其聲䔩䔩然。僧謂侍者曰。今日當有弟子自遠求吾演算法。計合到門必無人導達耶。即除一運算元。又謂侍者曰。門前水合卻西流弟子當至。行承其言而入。稽首請法盡授其決焉。門前水復東流矣。自此
【現代漢語翻譯】 短處也是可以看得到的。
唐中嶽嵩陽寺一行傳
釋一行（Shi Yixing，唐代僧人）。俗姓張。是鉅鹿（Julu，古地名，今河北省境內）人。本名遂則。是唐朝初期輔佐朝廷的剡國公（Yanguo Gong）公謹（Gongjin）的後代。年少時就與衆不同，非常聰明敏銳。有老成持重的風範。讀書只要看一遍就能背誦。因為遇到普寂（Puji）禪師大力弘揚禪宗要義，歸心的人很多。於是領悟到世事虛幻，拜普寂為師，出家剃度。所誦讀的經法沒有不精通的。普寂禪師曾經舉辦大型法會，遠近的僧人如期而至，估計超過千人。當時有隱士盧鴻（Lu Hong）隱居在別峰，道德高尚學問淵博。朝廷多次用禮車徵聘，最終都拒絕了。法會的主事者事先請盧鴻撰寫導文，序文讚美邑社。當天，盧鴻自己從袖中拿出文稿，放在桌案上。鐘聲和梵唄聲響起后，盧鴻對普寂公說：『我寫了幾千字，況且字句生僻古奧，請求找一位聲音洪亮俊朗的人來宣讀。應當需要當面指點才能傳授。』普寂公叫來一行，一行展開文稿看了一眼，微笑后又放回桌案。盧鴻奇怪他輕率。等到僧人聚集在堂中，一行挽起袖子走上前，聲音洪亮，用詞準確，沒有絲毫遺漏。盧鴻驚訝地看了很久，讚歎不已。又對普寂公說：『不是您所能教導的。應當讓他去遊學。』從此，三學（經、律、論）的名師很少不向他請教。一行前往當陽（Dangyang，地名）遇到僧人真纂（Zhen Zuan）撰寫律藏序。真纂精通毗尼（Vinaya，佛教戒律），而且對陰陽讖緯之書，都詳細研究。一行尋訪算術，行程不下數千里，有名的人都前往請教。最後到達天臺山（Tiantai Mountain）國清寺（Guoqing Temple），看到一座寺院。古松有數十步高，門前有溪水流淌，環境清幽寂靜。一行站在門屏前，聽到院中有人在進行算術運算，聲音清脆。僧人對侍者說：『今天應當有弟子從遠方來求我學習演算法。算來應該已經到門口了，只是沒有人引導。』於是拿掉一個算籌。又對侍者說：『門前的水應當會倒流向西，弟子就會到達。』一行聽到他的話後進入寺院，叩拜請求傳授佛法，僧人將演算法全部傳授給他。門前的水又恢復向東流淌。從此以後
【English Translation】 Shortcomings can also be seen.
Biography of Shi Yixing of Songyang Temple in Zhongyue during the Tang Dynasty
Shi Yixing (Shi Yixing, a monk of the Tang Dynasty), whose secular surname was Zhang, was a native of Julu (Julu, an ancient place name, now in Hebei Province). His original name was Suize. He was a descendant of Duke Gongjin (Gongjin) of Yanguo (Yanguo), who assisted the court in the early Tang Dynasty. From a young age, he was extraordinary, intelligent and quick-witted. He had the demeanor of an elder. He could recite a book after reading it only once. Because he encountered Chan Master Puji (Puji) vigorously promoting the essentials of Chan Buddhism, many people turned to him. He then realized the illusion of the world, took Puji as his teacher, and became a monk. He was proficient in all the scriptures he recited. Chan Master Puji once held a large Dharma assembly, and monks from far and near arrived as scheduled, estimated to be over a thousand people. At that time, there was a recluse named Lu Hong (Lu Hong) who lived in seclusion on Biefeng, with high morals and profound knowledge. The court repeatedly invited him with ceremonial carriages, but he ultimately declined. The person in charge of the Dharma assembly first invited Lu Hong to write an introductory text, a preface praising the village community. On that day, Lu Hong took out the manuscript from his sleeve and placed it on the table. After the bells and chanting began, Lu Hong said to Duke Puji: 'I have written several thousand words, and the words are obscure and ancient. I request that someone with a loud and handsome voice be found to read it. It should be taught face to face.' Duke Puji called Yixing, who unfolded the manuscript, glanced at it, smiled, and put it back on the table. Lu Hong was surprised by his casualness. When the monks gathered in the hall, Yixing rolled up his sleeves and stepped forward, speaking loudly and accurately, without any omissions. Lu Hong looked at him in astonishment for a long time and praised him endlessly. He then said to Duke Puji: 'He cannot be taught by you. He should be allowed to travel and study.' From then on, few famous teachers of the Three Studies (Sutras, Vinaya, Shastras) did not consult him. Yixing went to Dangyang (Dangyang, a place name) and met the monk Zhen Zuan (Zhen Zuan) writing a preface to the Vinaya Pitaka. Zhen Zuan was proficient in Vinaya (Vinaya, Buddhist precepts), and he also studied the books of Yin-Yang prophecies in detail. Yixing sought arithmetic, traveling no less than thousands of miles, and famous people went to consult him. Finally, he arrived at Guoqing Temple (Guoqing Temple) on Mount Tiantai (Tiantai Mountain) and saw a temple. Ancient pines were dozens of steps high, and a stream flowed in front of the door, the environment was quiet and secluded. Yixing stood in front of the screen door and heard someone in the courtyard performing arithmetic calculations, the sound was crisp. The monk said to the attendant: 'Today, a disciple should come from afar to seek my algorithm. It is calculated that he should have arrived at the door, but no one is guiding him.' So he removed a counting rod. He also said to the attendant: 'The water in front of the door should flow westward, and the disciple will arrive.' Yixing entered the temple after hearing his words, bowed and requested to be taught the Dharma, and the monk taught him all the algorithms. The water in front of the door flowed eastward again. From then on
聲振遐邇。公卿籍甚。玄宗聞之詔入。謂行曰。師有何能。對曰。略能記覽他無所長。帝遂命中官取宮籍以示之。行周覽方畢覆其本。記念精熟如素所習。唱數幅后。帝不覺降榻稽首曰。師實聖人也。嗟嘆良久。尋乃詔對無恒。佔其災福若指于掌。言多補益。時邢和璞者道術人莫窺其際。嘗謂尹愔曰。一行和尚真聖人也。漢洛下閎造歷云。八百歲當差一日。則有聖人定之。今年期畢矣。屬大衍曆出。正其差謬則洛下閎之言可信。非聖人孰能預於斯矣。又于金剛三藏學陀羅尼秘印。登前佛壇受法王寶。復同無畏三藏譯毗盧遮那佛經。開后佛國。其傳密藏必抵淵府也。睿宗玄宗並請入內集賢院。尋詔住興唐寺。所翻之經遂著疏七卷。又攝調伏藏六十卷。釋氏系錄一卷。開元大衍曆五十二卷。其歷編入唐書歷律志以為不刊之典。又造遊儀黃赤二道。以鐵成規。于院製作。次有王媼者。行鄰里之老嫗。昔多贍行之貧。及行顯遇常思報之。一日拜謁云。兒子殺人即就誅矣。況師帝王雅重。乞奏減死以供母之殘齡。如是泣涕者數四。行曰。國家刑憲豈有論請而得免耶。命侍僧給與若干錢物。任去別圖。媼戟手曼罵曰。我居鄰周給迭互。繃褓間抱乳汝。長成何忘此惠耶。行心慈愛終夕不樂。於是運算畢召凈人。戒之曰。汝曹挈布囊于
【現代漢語翻譯】 現代漢語譯本： 他的聲名遠揚四方，朝廷大臣們都非常敬重他。唐玄宗聽說了他的才能，下詔讓他入宮。玄宗問一行（Shing-hang）(僧人的名字)說：『法師有什麼才能？』一行回答說：『略微能記住一些東西，沒有其他特長。』於是玄宗命令宦官拿出宮中的典籍給他看。一行全部看完后，蓋上書本，記憶得非常精熟，就像平時練習過一樣。背誦了幾頁之後，玄宗不由自主地走下御座，向他叩頭說：『法師真是聖人啊！』讚歎了很久。 不久，玄宗下詔讓他隨時入宮對答，占卜預測災禍福氣，就像看手掌一樣清楚。他的話大多有益處。當時有個叫邢和璞（Hsing Ho-pu）(人名)的道士，他的道術深不可測。他曾經對尹愔（Yin Yin）(人名)說：『一行和尚真是聖人啊！』漢代的洛下閎（Lo-hsia Hung）(人名)製作曆法時說，八百年會差一天，到時候會有聖人來修正它。今年期限已到。恰逢《大衍曆》（Ta-yen Calendar）(曆法名稱)完成，修正了其中的差錯，那麼洛下閎的話是可信的。如果不是聖人，誰能預先知道這件事呢？ 他又向金剛三藏（Vajra Bodhisattva）(僧人名)學習陀羅尼（Dharani）(咒語)和秘密手印，登上佛壇接受法王寶（Dharma King Jewel）(佛教法器)。又與無畏三藏（Subhakarasimha）(僧人名)共同翻譯《毗盧遮那佛經》（Vairocana Sutra）(佛經名稱)，開創了后佛國（Later Buddha Land）(佛教概念)。他所傳授的密藏必定深奧精微。 唐睿宗（Emperor Ruizong of Tang）(皇帝)和唐玄宗（Emperor Xuanzong of Tang）(皇帝)都請他進入內廷的集賢院（Jixian Academy）(機構名稱)。不久，玄宗下詔讓他住在興唐寺（Xing Tang Temple）(寺廟名稱)。他所翻譯的經典，撰寫了疏七卷，又攝調伏藏六十卷，《釋氏系錄》一卷，《開元大衍曆》五十二卷。他的歷法被編入《唐書·歷律志》（History of Tang, Treatise on Calendar and Pitch Pipes）(史書名稱)中，成為不可更改的經典。他又製造了遊儀（astronomical instrument）(天文儀器)和黃赤二道（ecliptic and celestial equator）(天文學概念)，用鐵製成圓規，在寺院裡製作。 當時有個叫王媼（Wang Ao）(人名)的老婦人，是行（Shing-hang）(僧人的名字)的鄰居，過去多次資助貧困的一行。等到一行顯貴之後，她常常想報答他。有一天，她拜見一行說：『我的兒子殺了人，馬上就要被處決了。況且法師您受到帝王的器重，懇請您上奏，讓他減免死罪，來供養我這風燭殘年的老母。』像這樣哭泣了好幾次。一行說：『國家的刑法，哪裡有通過說情就能免罪的呢？』命令侍僧給她一些錢物，讓她自己想辦法。王媼指著一行大罵說：『我住在你隔壁，輪流照顧你，在你還是嬰兒的時候就抱你餵奶，你長大后怎麼忘了這份恩惠呢？』一行心地慈愛，整夜都不快樂。於是計算完畢，召來凈人（attendant）(侍者)，告誡他們說：『你們拿著布袋，到
【English Translation】 English version: His reputation spread far and wide, and the high officials of the court greatly respected him. Emperor Xuanzong (Emperor Xuanzong of Tang) (Emperor's name) heard of his talents and issued an edict summoning him to the palace. Xuanzong asked Shing-hang (Shing-hang) (Monk's name), 'What are your abilities, Master?' Shing-hang replied, 'I can barely remember some things, and have no other special skills.' So Xuanzong ordered an official to bring the palace records to show him. Shing-hang finished reading them all, covered the books, and remembered them very well, as if he had practiced them before. After reciting several pages, Xuanzong involuntarily stepped down from his throne and bowed to him, saying, 'Master, you are truly a sage!' He praised him for a long time. Soon, Xuanzong issued an edict allowing him to enter the palace at any time to answer questions and predict disasters and blessings, as clearly as looking at his palm. His words were mostly beneficial. At that time, there was a Taoist named Hsing Ho-pu (Hsing Ho-pu) (Person's name), whose Taoist skills were unfathomable. He once said to Yin Yin (Yin Yin) (Person's name), 'The monk Shing-hang is truly a sage!' Lo-hsia Hung (Lo-hsia Hung) (Person's name) of the Han Dynasty said when he created the calendar that there would be a one-day difference every eight hundred years, and a sage would come to correct it. This year the deadline has arrived. Coincidentally, the Ta-yen Calendar (Ta-yen Calendar) (Calendar's name) was completed, correcting the errors in it, so Lo-hsia Hung's words are credible. If it were not a sage, who could have foreseen this? He also learned Dharani (Dharani) (mantra) and secret mudras from Vajra Bodhisattva (Vajra Bodhisattva) (Monk's name), ascended the Buddha altar, and received the Dharma King Jewel (Dharma King Jewel) (Buddhist instrument). He also jointly translated the Vairocana Sutra (Vairocana Sutra) (Sutra's name) with Subhakarasimha (Subhakarasimha) (Monk's name), opening up the Later Buddha Land (Later Buddha Land) (Buddhist concept). The esoteric teachings he transmitted must be profound and subtle. Emperor Ruizong of Tang (Emperor Ruizong of Tang) (Emperor's name) and Emperor Xuanzong of Tang (Emperor Xuanzong of Tang) (Emperor's name) both invited him to enter the Jixian Academy (Jixian Academy) (Institution's name) in the inner court. Soon, Xuanzong issued an edict allowing him to live in Xing Tang Temple (Xing Tang Temple) (Temple's name). He wrote seven volumes of commentaries on the scriptures he translated, as well as sixty volumes of 'Collection of Subduing', one volume of 'Genealogical Records of the釋氏', and fifty-two volumes of the 'Kaiyuan Da-yen Calendar'. His calendar was included in the 'History of Tang, Treatise on Calendar and Pitch Pipes' (History of Tang, Treatise on Calendar and Pitch Pipes) (Historical book's name) and became an unchangeable classic. He also created the armillary sphere (astronomical instrument) and the ecliptic and celestial equator (ecliptic and celestial equator) (astronomical concepts), making compasses out of iron and producing them in the temple. At that time, there was an old woman named Wang Ao (Wang Ao) (Person's name), who was a neighbor of Shing-hang (Shing-hang) (Monk's name) and had often helped the poor Shing-hang in the past. After Shing-hang became prominent, she often thought of repaying him. One day, she visited Shing-hang and said, 'My son killed someone and is about to be executed. Moreover, you, Master, are highly regarded by the emperor. I beg you to plead for him to reduce his death sentence so that he can support my old mother in her remaining years.' She cried like this several times. Shing-hang said, 'How can the laws of the country be exempted through pleading?' He ordered the attendant monks to give her some money and let her find her own way. Wang Ao pointed at Shing-hang and cursed, 'I live next door to you and take care of you in turn. I held you and breastfed you when you were a baby. How can you forget this kindness when you grow up?' Shing-hang was kind-hearted and unhappy all night. So, after calculating, he summoned the attendant (attendant) and warned them, 'You take the cloth bag and go to'
某坊閑靜地。午時坐伺得生類。投囊速歸。明日果有[狂-王+段]彘引㹠七個。凈人分頭驅逐[狂-王+段]母走矣。得㹠而歸。行已備巨甕。逐一入之閉蓋。以六乙泥封口。誦胡語數契而止。投明中官下詔入問云。司天監奏。昨夜北斗七座星全不見何耶。對曰昔後魏曾失熒惑星。至今帝車不見。此則天將大儆于陛下也。夫匹夫匹婦不得其所。猶隕霜天旱。盛德所感乃能退之。感之切者其在葬枯骨乎。釋門以慈心降一切魔微僧曲見莫若大赦天下。玄宗依之。其夜占奏。北斗一星見。七夜復初。其術不可測也。又開元中嘗旱甚帝令祈雨曰。當得一器上有龍狀者方可致雨。敕令中官同於內庫中遍視之。皆言弗類。數日後指一古鑒鼻盤龍。喜曰。此真龍也。乃將入壇場一日而雨。其異術通感為若此也。玄宗在大明宮。從容密問社稷吉兇並祚運終畢事。行對以他語。帝詢之不已。遂曰。陛下當有萬里之行。又曰。社稷畢得終吉。帝大悅。復遺帝一金合子。形若彈丸。內貯物撼必有聲發之不得。云有急則開。帝幸蜀倉黃都忘斯事。及到成都忽憶啟之。則藥分中當歸也。帝曰。伊藥產於此。師知朕違難至蜀當歸也。復見萬里橋。曰一行之言信其神矣。命中官焚香祝之。乃告謝也。及昭宗初封吉王。至太子德王。唐為梁滅。終行之
【現代漢語翻譯】 某處幽靜的坊巷。午時坐著，等待捕捉生物。將捕獲之物放入囊中，迅速返回。第二天，果然有一隻發狂的母豬（[狂-王+段]彘，指發狂的豬）帶著七隻小豬。寺院的僧人分頭驅趕母豬離開了。將小豬捉回來。事先已經準備好巨大的陶甕。將小豬逐一放入甕中，蓋上蓋子。用六乙泥封住甕口。唸誦一些聽不懂的咒語，唸誦多次後停止。第二天，宮中的太監奉皇帝的旨意前來詢問，說：『司天監奏報，昨夜北斗七星全部不見了，這是怎麼回事？』一行回答說：『過去後魏時期曾經丟失了熒惑星（熒惑星，指火星），至今帝王的車輛都看不見。這恐怕是上天要對陛下進行大的警告啊。如果百姓生活困苦，就會降下霜凍和旱災。只有用盛大的德行才能感化上天，使其退去災禍。而最能體現這種感化的，莫過於安葬枯骨了。我佛門以慈悲之心降伏一切邪魔，依我微僧的淺見，不如大赦天下。』玄宗皇帝聽從了他的建議。當夜，司天監奏報說，北斗七星出現了一顆。七天之後，北斗七星恢復了原狀。他的法術真是不可預測啊！另外，開元年間，曾經發生過嚴重的旱災，皇帝下令祈雨，說：『必須得到一件上面有龍的形狀的器物，才能求得雨。』於是命令宮中的太監一同在內庫中四處尋找，都說沒有類似的器物。幾天後，有人指著一個古老的銅鏡，銅鏡的鼻子上盤著一條龍，高興地說：『這才是真龍啊！』於是將銅鏡帶到祭壇上，一天之後就下雨了。這種奇異的法術，真是能與上天溝通感應啊！玄宗皇帝在大明宮，從容地秘密詢問國家的吉兇和唐朝的國運何時終結。一行用其他的話來回答。皇帝不停地追問。一行於是說：『陛下將會有萬里之行。』又說：『國家的命運最終會是吉祥的。』皇帝非常高興。又送給皇帝一個金盒子，形狀像彈丸，裡面裝有東西，搖動時必定會發出聲音，但卻無法打開。說：『遇到緊急情況時就打開它。』皇帝逃往蜀地時，倉皇之中都忘記了這件事。等到到達成都，忽然想起來，打開一看，裡面是藥，藥的成分是當歸（當歸，一種中藥）。皇帝說：『這種藥產于這裡，大師知道我逃難到蜀地，應該回歸故里啊！』又看見了萬里橋（萬里橋，成都的一座橋），說，『一行的話真是太神奇了！』命令宮中的太監焚香祭拜他，以表示感謝。等到昭宗皇帝剛被封為吉王，到後來的太子德王，唐朝被梁朝所滅，最終都應驗了一行的話。
【English Translation】 In a quiet alley in a certain neighborhood. At noon, I sat waiting to capture living creatures. I put what I caught into my bag and quickly returned. The next day, as expected, there was a crazed sow (狂-王+段彘, refers to a crazed pig) with seven piglets. The monks of the temple separately drove the sow away. They caught the piglets and brought them back. They had prepared a huge earthenware jar in advance. They put the piglets into the jar one by one and closed the lid. They sealed the mouth of the jar with Liu Yi mud. They chanted some unintelligible mantras, stopping after chanting them many times. The next day, a palace eunuch came with an imperial decree, asking: 'The Imperial Astronomical Bureau reports that the seven stars of the Big Dipper were completely invisible last night. What is the reason for this?' Yi Xing replied, 'In the past, the Later Wei dynasty lost the planet Yinghuo (熒惑星, refers to Mars), and to this day, the emperor's chariot cannot be seen. This is probably a great warning from Heaven to Your Majesty. If the people suffer, frost and drought will descend. Only with great virtue can one influence Heaven and make it withdraw the disaster. And what better way to show this influence than by burying the withered bones? Our Buddhist school subdues all demons with a compassionate heart. In my humble opinion, it would be better to grant a general amnesty to the world.' Emperor Xuanzong followed his advice. That night, the Imperial Astronomical Bureau reported that one of the stars of the Big Dipper had appeared. After seven days, the Big Dipper was restored to its original state. His magic was truly unpredictable! In addition, during the Kaiyuan era, there was a severe drought. The emperor ordered prayers for rain, saying: 'We must obtain an object with the shape of a dragon on it in order to obtain rain.' So he ordered the palace eunuchs to search everywhere in the inner treasury, but they all said that there was no similar object. A few days later, someone pointed to an ancient bronze mirror, with a dragon coiled around the nose of the mirror, and said happily: 'This is the real dragon!' So they took the bronze mirror to the altar, and it rained after one day. This strange magic was truly able to communicate and resonate with Heaven! Emperor Xuanzong, in the Daming Palace, calmly and secretly inquired about the country's fortunes and when the Tang dynasty's fate would end. Yi Xing answered with other words. The emperor kept asking. Yi Xing then said: 'Your Majesty will have a journey of ten thousand miles.' He also said: 'The country's fate will ultimately be auspicious.' The emperor was very happy. He also gave the emperor a golden box, shaped like a bullet, with something inside that would make a sound when shaken, but could not be opened. He said: 'Open it in case of emergency.' When the emperor fled to Shu, he forgot about this in his haste. When he arrived in Chengdu, he suddenly remembered it and opened it. Inside was medicine, and the ingredient of the medicine was Danggui (當歸, a Chinese medicine). The emperor said: 'This medicine is produced here. The master knew that I would flee to Shu and should return home!' He also saw the Wanli Bridge (萬里橋, a bridge in Chengdu), and said, 'Yi Xing's words are truly magical!' He ordered the palace eunuchs to burn incense and worship him to express his gratitude. When Emperor Zhaozong was first named Prince of Ji, and later Prince De, the Tang dynasty was destroyed by the Liang dynasty, and Yi Xing's words were ultimately fulfilled.
言。社稷畢得終吉也。開元十五年九月于華嚴寺疾篤。將輿病入辭。小間而止。玄宗此夜夢瞰禪居。見繩床紙隔開扇。曉而驗問。一如所睹。乃詔京城名德。致大道場為行祈福。危疾微愈。其寵愛如是。十月八日隨駕幸新豐。身無諸患口無一言。忽然浴香水換衣趺坐。正念怡然示滅。一云辭告玄宗。后自駕前。東來嵩山謁禮本師。即寂也。時河南尹裴寬正謁寂。寂云。有少事未暇與大尹款話。且請踟躕休息也。寬乃屏從人止於旁室伺寂何為。見潔凈正堂焚香默坐如有所待。斯須叩門連聲云。天師一行和尚至(僧號天師始見於此。言天子師也)。行入頗匆切之狀禮寂之足。附耳密語。其貌愈恭。寂但頷應曰。無不可者。語訖又禮。禮語者三。寂唯言是是無不可者。行語訖降階入南室自閉其戶。寂乃徐召侍者曰。速聲鐘。一行已滅度。左右疾走視之瞑目而坐。手掩伺息已絕。四眾弟子悲號沸渭撼動山谷。乃停神于罔極寺。自終及葬凡經二七日。爪甲不變髭發更長。形色怡悅時眾驚異。帝覽奏悲愴曰。禪師舍朕。深用哀慕。喪事官供。詔葬于銅人原。謚曰大慧禪師。御撰塔銘。天下釋子榮之。
唐京兆西崇福寺智升傳
釋智升。未祥何許人也。義理懸通二乘俱學。然于毗尼尤善其宗。此外文性愈高博達今古。每
【現代漢語翻譯】 現代漢語譯本：他說，國家最終會得到吉祥。開元十五年九月，在華嚴寺病情加重，準備抬著病體告辭。稍作休息后停止。玄宗這天晚上夢見窺視禪房，看見繩床和用紙隔開的扇子。天亮后查驗詢問，完全如夢中所見。於是下詔京城有名望的僧人，設立盛大的道場為他祈福。危急的病情稍微好轉，他受到的寵愛就是這樣。十月八日，跟隨玄宗前往新豐。身上沒有任何疾病，口中沒有一句話，忽然用香水沐浴，更換衣服，跏趺而坐，正念安詳地示寂。另一種說法是，他辭別玄宗后，親自前往駕前，向東來到嵩山拜謁本師，隨即圓寂。當時河南尹裴寬正在拜謁寂公，寂公說：『還有些小事沒空和大尹詳細交談，請您暫且休息一下。』裴寬於是讓隨從退下，自己在旁邊的房間里等候寂公要做什麼。看見潔凈的正堂里焚香默坐，好像在等待什麼。一會兒，有人敲門連聲說：『天師一行和尚到了（僧號天師，最早見於此，意思是天子的老師）。』一行進入，神色頗為匆忙，禮拜寂公的腳，附耳密語，神態更加恭敬。寂公只是點頭回應說：『沒有什麼不可以的。』說完又禮拜。禮拜說話三次，寂公只說『是是，沒有什麼不可以的』。一行說完，走下臺階進入南邊的房間，自己關上門。寂公於是慢慢地叫來侍者說：『快點敲鐘，一行已經圓寂了。』左右侍者趕緊去看，一行閉著眼睛坐著，用手摸他的鼻息已經斷絕。四眾弟子悲號，聲音震動山谷。於是將他的神識停留在罔極寺。從去世到安葬，總共經過十四天，指甲沒有變化，鬍鬚頭髮更長，容貌安詳喜悅，當時的人們都感到驚異。皇帝看了奏報，悲傷地說：『禪師離開了朕，我深感哀慕。』喪事由官府供給，下詔安葬在銅人原，謚號為大慧禪師，親自撰寫塔銘，天下的僧人都以此為榮。 唐京兆西崇福寺智升傳 釋智升，不知道是什麼地方的人。義理通達，大小乘佛法都學習。然而對於戒律尤其精通。此外，文采性情更加高尚，博通古今。每
【English Translation】 English version: He said that the country would eventually receive good fortune. In the ninth month of the fifteenth year of Kaiyuan (era name), he became seriously ill at Huayan Temple and prepared to be carried in his sick body to bid farewell. After a short rest, he stopped. That night, Emperor Xuanzong (Xuanzong) dreamed of peeking into the meditation room and seeing a rope bed and a paper-separated fan. When he checked and inquired in the morning, it was exactly as he had seen in the dream. Therefore, he issued an edict to the famous monks in the capital to set up a grand Daochang (Dharma assembly) to pray for him. His critical illness slightly improved, and that was how much he was favored. On the eighth day of the tenth month, he followed Emperor Xuanzong to Xinfeng. He had no illnesses on his body and not a word in his mouth. Suddenly, he bathed in fragrant water, changed his clothes, and sat in the lotus position, peacefully entering Nirvana (Nirvana). Another account says that after he bid farewell to Emperor Xuanzong, he personally went before the Emperor's carriage, traveled east to Mount Song (Songshan) to pay homage to his original teacher, and then passed away. At that time, Pei Kuan (Pei Kuan), the prefect of Henan, was paying respects to Master Ji (Ji Gong), who said, 'I have some small matters and do not have time to talk in detail with the prefect. Please rest for a while.' Pei Kuan then dismissed his attendants and waited in the next room to see what Master Ji was going to do. He saw incense burning silently in the clean main hall, as if waiting for something. After a while, someone knocked on the door repeatedly and said, 'The Heavenly Teacher (Tianshi) Yixing (Yixing) Monk has arrived (the title Heavenly Teacher first appeared here, meaning the teacher of the Son of Heaven).' Yixing entered with a rather hurried look, bowed at Master Ji's feet, and whispered in his ear, with an even more respectful demeanor. Master Ji simply nodded in response, saying, 'Nothing is impossible.' After speaking, he bowed again. He bowed and spoke three times, and Master Ji only said, 'Yes, yes, nothing is impossible.' After Yixing finished speaking, he went down the steps and entered the south room, closing the door himself. Master Ji then slowly called the attendant and said, 'Quickly ring the bell, Yixing has already passed away.' The attendants rushed to check and saw him sitting with his eyes closed, his hand covering his nose, and his breath had stopped. The fourfold assembly of disciples wailed, and the sound shook the mountains and valleys. Therefore, his spirit was placed in Wangji Temple (Wangji Temple). From his death to his burial, it took a total of fourteen days. His nails did not change, and his beard and hair grew longer. His appearance was peaceful and joyful, and the people at that time were amazed. The Emperor read the memorial and said sadly, 'The Chan Master has left me, and I deeply mourn him.' The funeral was provided by the government, and an edict was issued to bury him in Tongrenyuan (Tongrenyuan), with the posthumous title of Great Wisdom Chan Master (Dahui Chanshi). He personally wrote the inscription for the pagoda, which was honored by all the monks in the world. Biography of Zhizheng (Zhisheng) of Xichongfu Temple (Xichongfu Temple) in Jingzhao (Jingzhao), Tang Dynasty The monk Zhizheng (Zhisheng), it is not known where he was from. He was proficient in the principles of both Mahayana and Hinayana Buddhism. However, he was particularly skilled in the Vinaya (Vinaya). In addition, his literary talent and temperament were even more noble, and he was well-versed in both ancient and modern times. Every
慊聶道真道安至於明佺宣律師。各著大藏目錄記其翻傳年代人物者。謂之晉錄魏漢等錄。乃于開元十八年歲次庚午。撰開元釋教錄二十卷。最為精要何耶。諸師于同本異出舊目新名。多惑其文真偽相亂。或一經為兩本。或支品作別翻。一一裁量少無過者。如其舊錄江泌女子誦出經。黜而不留。可謂藻鑒杜塞妖偽之源有茲獨斷。后之圓照貞元錄也。文體意宗相岠不知幾百數里哉。麟德中道宣出內典錄十卷。靖邁出圖紀四卷。升各續一卷。經法之譜無出升之右矣。
唐中大云寺圓暉傳(懷遠崇廙)
釋圓暉。未詳何許人也。關輔之間聲名籍甚。精研性相善達諸宗。幼于俱舍一門最為銳意。時禮部侍郎賈曾歸心釋氏。好樂斯文。多命暉談此宗相。然其難者則非想見。惑繁者則得非得章。爰請暉師略伸梗概。究其光師疏義繁極難尋。又聖善寺懷遠律師。願心相合。因節略古疏。頌則再牒而釋論乃有引而具注。甚為徑捷。學者易知。後有崇廙。著金華鈔十卷以解焉。光寶二師之後。暉公間出。兩河間二京道江表燕齊楚蜀盛行暉疏焉。
唐京兆華嚴寺玄逸傳
釋玄逸姓竇氏。即玄宗神武皇帝從外父也。繁柯懿葉莫我與京。昆友侄弟多升朝列。或以靡麗自持。或以官榮相抗。逸乃風神秀朗蕭灑拔俗。悟色空
【現代漢語翻譯】 現代漢語譯本： 慊聶、道真、道安，直到明佺、宣律師，各自撰寫了大藏目錄，記錄了經書的翻譯年代和人物。這些目錄被稱為『晉錄』、『魏漢等錄』。而於開元十八年，歲次庚午，撰寫的《開元釋教錄》二十卷，最為精要。這是為什麼呢？因為諸位法師對於同一梵本的不同譯本，舊目錄和新名稱，常常迷惑于文字的真偽，互相混淆。或者將一部經書誤認為兩部，或者將支分品目當作不同的翻譯。而《開元釋教錄》一一裁量，很少有錯誤的。比如舊目錄中記載江泌女子誦出的經書，就被刪除而不予保留。可以說其鑑別能力如同藻鏡，杜絕了妖妄虛偽的源頭，具有這種獨到的判斷力。後來的圓照和貞元錄，其文體和意旨與《開元釋教錄》相差何止幾百里啊！麟德年間，道宣撰寫了《內典錄》十卷，靖邁撰寫了《圖紀》四卷，法升又各自續寫了一卷。關於經法傳承的譜系，沒有能超過法升的。 唐中大云寺圓暉傳（懷遠、崇廙） 釋圓暉，不清楚是哪裡人。在關中和關輔一帶聲名顯赫。精通法相唯識，善於通達各個宗派。年輕時對於《俱舍論》一門最為銳意鉆研。當時禮部侍郎賈曾歸心佛法，喜愛這種文章，多次讓圓暉講解此宗的法相。然而對於其中困難的地方，則難以想像；對於其中迷惑繁多的地方，則難以得到正確的理解。於是請求圓暉法師略微闡述其梗概，但發現光師的疏義繁瑣至極，難以尋覓。又有聖善寺的懷遠律師，與圓暉的願心相合，於是節略古代的疏釋，對於頌文則再次抄寫，而對於釋論則加以引用並詳細註釋，非常簡明快捷，學者容易理解。後來有崇廙，撰寫了《金華鈔》十卷來解釋它。在光寶二師之後，圓暉公橫空出世。在黃河以北、黃河以南，二京（長安、洛陽）到江表、燕齊、楚蜀等地，都盛行圓暉的疏釋。 唐京兆華嚴寺玄逸傳 釋玄逸，姓竇氏，就是玄宗神武皇帝的外祖父。繁盛的枝條和美好的葉子，沒有人能與我相比，昆弟和侄子大多位列朝廷。有的人以奢靡華麗自持，有的人以官位榮耀互相抗衡。而玄逸風度神采秀朗，瀟灑脫俗，領悟到色空的道理。
【English Translation】 English version: Qian Nie (name of a monk), Daozhen (name of a monk), Dao'an (name of a monk), up to Ming Qian (name of a monk) and Vinaya Master Xuan (name of a monk), each wrote catalogs of the Great Treasury of Scriptures (Da Zang Jing), recording the translation eras and figures of the scriptures. These catalogs are called 'Jin Records', 'Wei Han Records', etc. In the eighteenth year of Kaiyuan (era name), the year being Gengwu, the 'Kaiyuan Shijiao Lu' (Kaiyuan Buddhist Teachings Record) in twenty volumes was compiled, which is the most essential. Why is this so? Because the masters often were confused by the authenticity of the texts and mixed up the old catalogs and new names of different translations of the same Sanskrit text. Sometimes one scripture was mistaken for two, or branch chapters were treated as separate translations. The 'Kaiyuan Shijiao Lu' measured each one and rarely made mistakes. For example, the scripture recited by the woman Jiang Mi (name of a woman) recorded in the old catalog was deleted and not retained. It can be said that its ability to discern was like an algae mirror, blocking the source of demonic falsehood, and it had this unique judgment. The later Yuanzhao (name of a monk) and Zhenyuan (era name) Records are hundreds of miles away from the 'Kaiyuan Shijiao Lu' in terms of style and intention! During the Linde (era name) period, Daoxuan (name of a monk) wrote the 'Neidian Lu' (Record of Inner Canons) in ten volumes, Jingmai (name of a monk) wrote the 'Tuji' (Illustrated Records) in four volumes, and Sheng (name of a monk) each continued one volume. No one surpassed Sheng in the genealogy of scripture transmission. Biography of Yuanhui (name of a monk) of Zhongda Yun Temple in Tang Dynasty (Huaiyuan (name of a monk), Chongyi (name of a monk)) The monk Yuanhui, it is not clear where he was from. He was very famous in the Guanzhong (region in Shaanxi) and Guanfu (area around the capital) areas. He was proficient in the characteristics of phenomena and well-versed in various schools. He was most enthusiastic about the 'Abhidharmakośa' (俱舍) school in his youth. At that time, Jia Zeng (name of a person), the vice minister of the Ministry of Rites, devoted himself to Buddhism and loved this kind of writing. He often asked Yuanhui to explain the characteristics of this school. However, the difficult parts were unimaginable; the confusing parts were difficult to understand correctly. Therefore, he asked Master Yuanhui to briefly explain the outline, but found that the commentary of Guang (name of a monk) was extremely complicated and difficult to find. There was also Vinaya Master Huaiyuan of Shenshan Temple, whose vows were in harmony with Yuanhui's, so he abridged the ancient commentaries. For the verses, he copied them again, and for the commentaries, he quoted them and annotated them in detail, which was very concise and easy for scholars to understand. Later, there was Chongyi, who wrote the 'Jinhua Chao' (Jinhua Commentary) in ten volumes to explain it. After the two masters Guang and Bao (names of monks), Yuanhui appeared. Yuanhui's commentaries were popular from north and south of the Yellow River, from the two capitals (Chang'an and Luoyang) to Jiangbiao (area south of the Yangtze River), Yanqi (area in Shandong), Chushu (area in Hubei and Sichuan). Biography of Xuanyi (name of a monk) of Huayan Temple in Jingzhao (ancient name of Xi'an) in Tang Dynasty The monk Xuanyi, whose surname was Dou, was the maternal grandfather of Emperor Xuanzong (name of an emperor) of the Tang Dynasty. 'Flourishing branches and beautiful leaves, no one can compare with me.' His brothers and nephews mostly held positions in the court. Some maintained themselves with extravagance, and some competed with each other with official glory. Xuanyi was elegant and outstanding, free and detached, and realized the principle of emptiness.
之跡到真寂之場。糠秕膏粱ㄠ么軒冕。既而形廁緇伍學追上流。秘藏香龕披閱通理。一日喟然興嘆曰。去聖日遠編簡倒錯。或止存夏五。或濫在魯魚。加以筆札偷行。校讎喪句。若犍度失其夾葉。猶禮記脫錯后先。日見乖訛迷而不復。有一於此。彝倫攸𣀇。遂據古今所撰目錄。及勘諸經。披文已浩于幾案。積卷仍溢於堂宇。字舛者詳義而綸之。品差者賾理而綱之。星霜累遷功業克著。非夫心斷金石志堅冰蘗者。曷登此哉。既綜結其科目。諒條而不紊也。都為三十卷。號釋教廣品歷章焉。考其大小乘經律論並東西土賢聖集共一千八十部。以蒲州共城二邑紙書。校知多少縛定品次。俾後世無悶焉。其章頗成倫要。備預不虞。古之善制。有樂陵尹靈琛為序。逸后不知所終。
唐長安青龍寺道氤傳
釋道氤。俗姓長孫。長安高陵人也。父容殿中侍御史。母馬氏夢五色云覆頂。因有娠焉。母常聽講讀大乘經曉夜不輟。意行太任之胎教也。逮乎誕彌異香芬馥。成於童稚。神氣俊秀學問詳明。應進士科一舉擢第。名喧曰下。才調清奇榮耀親里。後有梵僧扣門分衛。飯訖愿寓宵宿。氤接之談話。言皆詣理。梵僧稱歎。明曉辭訣方出門。閃然不見。氤由此無調選之心矣。乞愿出家。將知良珠度寸。雖有百仞之水不能掩其云也
【現代漢語翻譯】 現代漢語譯本： 到達真寂的境界。輕視富貴，最終形跡混同于僧侶，學業追求上乘。秘密珍藏於香龕之中，廣泛閱讀以通曉事理。一日，感慨嘆息道：『距離聖人的時代越來越遠，書籍的編排也顛倒錯亂。有的只剩下殘缺不全的篇章，有的則錯誤百出。加上筆墨的隨意塗改，校對的人又疏忽遺漏。就像犍度失去了書頁的夾子，又像《禮記》脫落了文字，顛倒了先後順序。每天都看到謬誤，迷惑而無法改正。出現這種情況，綱常倫理就會衰敗。』於是根據古今所撰寫的目錄，以及勘校各種經典，翻閱的文字堆滿了書案，積累的書卷也溢滿了房屋。文字有錯誤的，詳細考究其含義而加以整理；篇章有錯亂的，深入研究其道理而加以歸納。經過多年的努力，功業顯著。如果不是心如金石般堅定，意志如冰雪般純潔的人，怎麼能完成這項事業呢？他總結了這些條目，確實條理清晰而不紊亂。總共分為三十卷，名為《釋教廣品歷章》。考查其中的大小乘經律論以及東西方聖賢的著作，共計一千零八十部。用蒲州、共城兩地的紙張抄寫，校對其中的多少，捆紮固定篇章次序，使後世的人不再感到疑惑。其中的章節頗具倫理綱要，足以應對意想不到的情況。古時候善於著書立說的人，有樂陵的尹靈琛為之作序，後來遺失了，不知道最終的結局。 唐長安青龍寺道氤傳 釋道氤（Sh釋道氤），俗姓長孫，是長安高陵人。他的父親長孫容擔任殿中侍御史。他的母親馬氏夢見五彩祥雲覆蓋頭頂，因此懷孕。馬氏經常聽講誦讀大乘經典，從早到晚從不間斷，這是傚法太任的胎教。等到道氤出生的時候，異香芬芳。在童年時期，他就顯得神采俊秀，學問詳明。參加進士科考試，一舉高中，名聲傳揚天下。他的才華清麗奇特，為親族鄉里帶來榮耀。後來有一位梵僧前來化緣，吃完飯後希望借宿一晚。道氤接待了他，與他談話，所說的道理都非常精闢。梵僧稱讚不已，天亮時告辭出門，忽然間就消失不見了。道氤從此沒有做官的心思了，請求出家。這就像美好的珍珠，即使只有一寸大小，也有百丈深的水無法掩蓋它的光芒。
【English Translation】 English version: He arrived at the realm of true tranquility. Disdaining wealth and status, he eventually blended his form with the monastic community, pursuing the highest levels of learning. He secretly treasured the scriptures in the fragrant shrine, widely reading to understand the principles. One day, he sighed and lamented: 'The distance from the sages grows ever greater, and the arrangement of books is becoming increasingly disordered. Some only have incomplete chapters remaining, while others are filled with errors. Furthermore, due to careless writing and editing, and negligent proofreading, it is like the 'Jiandu' losing its page clips, or the 'Book of Rites' having missing words and inverted order. Every day we see mistakes, confused and unable to correct them. If this continues, the ethical principles will decline.' Therefore, based on the catalogs compiled in ancient and modern times, and by comparing various scriptures, the texts he reviewed filled his desk, and the accumulated volumes overflowed his house. For erroneous characters, he carefully studied their meaning and corrected them; for disordered chapters, he deeply researched their principles and reorganized them. After years of effort, his achievements were remarkable. If one's heart is not as firm as metal and stone, and one's will is not as pure as ice and snow, how could one accomplish this task? He summarized these items, ensuring they were clear and orderly. In total, it was divided into thirty volumes, entitled 'Shijiao Guangpin Lizhang' (Extensive Chapters on the Categories of Buddhist Teachings). Examining the Mahayana and Hinayana sutras, vinayas, and shastras, as well as the works of Eastern and Western sages, there were a total of one thousand and eighty works. He used paper from Puzhou and Gongcheng to copy them, checked the quantity, and bound and fixed the order of the chapters, so that future generations would no longer be confused. The chapters contain ethical outlines, sufficient to prepare for unforeseen circumstances. In ancient times, those skilled in writing had Yin Lingchen of Leling write a preface for it, but it was later lost, and its final fate is unknown. Biography of Daoyin of Qinglong Temple in Chang'an, Tang Dynasty 釋道氤 (Shì Dàoyīn), whose lay surname was Changsun, was a native of Gaoling in Chang'an. His father, Changsun Rong, served as a Palace Attendant Censor. His mother, Madam Ma, dreamed of five-colored clouds covering her head, and thus became pregnant. Madam Ma often listened to lectures and recited Mahayana scriptures, day and night without ceasing, emulating the prenatal education of Tai Ren. When Daoyin was born, a strange fragrance filled the air. In his childhood, he appeared intelligent and handsome, with detailed and clear learning. He participated in the Jinshi examination and passed with distinction, his name spreading throughout the world. His talent was pure and unique, bringing glory to his relatives and neighbors. Later, a Brahmin monk came to beg for alms. After eating, he wished to stay overnight. Daoyin received him and spoke with him, and his words were all profound and reasonable. The Brahmin monk praised him greatly, and when he bid farewell at dawn and went out the door, he suddenly disappeared. From then on, Daoyin had no desire to pursue an official career and requested to become a monk. This is like a beautiful pearl, even if it is only an inch in size, a hundred-zhang deep water cannot hide its brilliance.
。何君親而能阻入道之猛別心焉。乃禮京招福寺慎言律師為師。請益無替。及登戒法旋學律科。又隸經論。如是內外偕通矣。時有興善寺復禮法師善屬文。謂氤曰籍汝少俊可為余造西方贊一本。遂襞紙援毫略不停綴。斯須已就。其辭典麗。清凈佛國境物莊嚴。臨文若現前矣。禮師讀訖顧左右諸德曰。奇才秀句吾輩莫能測也。自後服膺窗案晝夜精勵。辯給難酬善於立破。禮師仰其風規。嘗于稠人廣眾中宣言曰。氤之論端勢若泉涌。從此聞天供奉朝廷。玄宗幸雒。敕與良秀法修隨駕。御史李竫同請氤于天宮寺講凈業障經。其疏亦氤之著述也。時一行禪師國之師匠。過慮將來佛法誰堪捍禦誰可闡揚。奏召天下英髦學兼內外者。集於洛京福先寺。大建論場。氤為眾推許。乃首登座于瑜伽唯識因明百法等論。豎立大義六科。敵論諸師茫然屈伏。一行驚異曰。大法樑棟伊人應焉。余心有憑。死亦足矣。及乎大駕西還敕令扈從。乃有小疾上表。帝降中使賜藥並方詔曰。法師將息。朕此藥並方甚好。服食必差。所患痊癒早來西京。其顧遇也若此。仍屬此際一行遷神。敕令東宮已下京官九品已上並送至銅人原藍田設齋。推氤表白。法事方畢。宰相張燕公說執氤手曰。釋門俊彥宇內罕匹。幸附口錄向所導文一本置於篋笥。由是其文流行天下
也。開元十八年于花萼樓對御定二教優劣。氤雄論奮發河傾海注。道士尹謙對答失次。理屈辭殫論宗乖舛。帝再三嘆羨。詔賜絹伍伯匹用充法施。別集對御論衡一本盛傳於代。后撰大乘法寶五門名教並信法儀各一卷唯識疏六卷法華經疏六卷御注金剛經疏六卷。初玄宗注經。至若有人先世罪業應墮惡道乃至罪業則為消滅。雖提兔翰頗見狐疑。慮貽謬解之愆或作余師之義。遂詔氤抉擇經之功力剖判是非。奏曰。佛力經力十聖三賢亦不可測。陛下曩于般若會中聞熏不一。更沈注想自發現行。帝於是豁然若憶疇昔。下筆不休終無滯礙也。續宣氤造疏矣。四海向風學徒鱗萃。于青龍寺執新疏。聽者數盈千計。至於西明崇福二寺。講堂悉用香泥。筑自水際至於土面。莊嚴之盛京中甲焉。開元二十八年有疾將終。遣門弟子赍遺表云。某末品輕生虛均雨露。得陪緇伍許自精修。雖常袒右肩無施舉袂之役。而執錫舒步得蠲負載之勞。屬以時暢玄功德揚真化。不謂勤劬慕學造次養生。今月十六日苦腸忽加湯藥無救。泉門自掩安沐堯風。夜臺一歸寧逢舜日。有定瘞于蒼隴。無再謁于丹墀云。時帝覽惻怛。遣中使內給事賈文瑰。將絹五十匹就院吊贈宣口敕。奉問氤弟子等。適聞法師遷神寂滅。痛惜良深。未審擬於何處安厝。賜到絹帛等。聖恩追
悼。生榮死哀光于僧伍。俗壽七十三。僧臘五十三。以其年秋八月十二日葬於終南山陰逍遙園側。白塔存焉。
唐京師安國寺良賁傳
釋良賁。姓郭氏。河中虞鄉人也。世襲冠裳。法門之流不標祖禰。故闕如也。賁識鑒淵曠風表峻越。外通墳典內善經論。義解之性人罕加焉。永泰中不空盛行傳譯。實難其人。賁預其翻度。代宗請為菩薩戒師。因新出仁王護國經。敕令撰疏解判曲盡經意。以所住寺為疏目。曰青龍也。原夫是經已當三譯。一晉太始三年。法護譯一卷。名仁王般若。次秦羅什出。名仁王護國般若波羅蜜。次梁承聖三年。真諦于洪州寶因寺譯。名仁王般若。並疏六卷。然則晉本初翻方言尚隔。梁朝所譯隱而不行。偽秦之經傳流宇內。奈何止言波羅蜜而闕多字。則是虧其到義。是以肅宗皇帝齋心沐德。請不空重譯。及肅皇晏駕代宗成先聖之愿言。詔興譯務。敕軍容使魚朝恩監護。于南桃園。起乎告朔。終乎望日。帝御承明殿灌頂道場。躬執舊經對譯新本。而復為序冠于經首。仍敕賁造疏通經。賁上表曰。學孤先哲有玷清流。叨接翻傳謬膺筆受。幸揚天闕親奉德音。令于大明宮南桃園修疏贊演。宸光曲照不容避席。窮玄珠于貝葉。但益慚惶。捧白璧于丹墀。寧勝報敩。仰酬皇澤俯課忠勤。既竭愚誠庶
【現代漢語翻譯】 現代漢語譯本： 哀悼良賁法師，他將一生的榮耀奉獻給了僧團，去世時備受哀榮。世俗年齡七十三歲，僧侶生涯五十三年。于那年秋季八月十二日安葬在終南山北面的逍遙園旁邊，那裡還儲存著他的白塔。
唐京師安國寺良賁傳
釋良賁（釋：佛教僧侶的尊稱；良賁：法師的法號），俗姓郭，是河中虞鄉人。他的家族世代為官宦人家。因為佛門弟子不標榜祖先，所以關於他的家世就省略了。良賁法師的見識淵博深遠，風度儀表莊重超凡。對外通曉各種典籍，對內精通佛教經論，在義理上的理解能力很少有人能超過他。永泰年間，不空（Amoghavajra）三藏盛行翻譯佛經，實在難以找到合適的人選。良賁法師參與了他的翻譯工作。代宗皇帝請他擔任菩薩戒師。因為新翻譯出的《仁王護國經》（Renwang Huguo Jing），皇帝下令讓他撰寫疏解，詳細闡釋經文的含義。以他所居住的寺廟為疏的名稱，叫做《青龍疏》。 追溯這部經的翻譯，已經有三次了。第一次是晉朝太始三年，法護（Dharmaraksa）翻譯了一卷，名為《仁王般若》（Renwang Bore）。第二次是秦朝鳩摩羅什（Kumarajiva）翻譯的，名為《仁王護國般若波羅蜜》（Renwang Huguo Bore Boluomi）。第三次是梁朝承聖三年，真諦（Paramārtha）在洪州寶因寺翻譯的，名為《仁王般若》（Renwang Bore），並撰寫了六卷疏。然而，晉朝的譯本因為最初的翻譯，方言差異很大。梁朝所翻譯的經文隱晦而不流行。只有偽秦的經文在天下流傳。但為什麼只說『波羅蜜』（Boluomi）而缺少其他字呢？這實在是虧缺了經文的完整意義。因此，肅宗皇帝齋戒身心，沐浴德澤，請不空（Amoghavajra）三藏重新翻譯。等到肅宗皇帝駕崩后，代宗皇帝完成了先帝的遺願，下詔興辦翻譯事業，敕令軍容使魚朝恩（Yu Chaoen）監護。從告朔開始，到望日結束。皇帝在承明殿主持灌頂道場，親自拿著舊經對照新本，並且親自為經文作序，放在經文的最前面。仍然敕令良賁法師撰寫疏解，通達經文的含義。良賁法師上表說：『我的學識淺薄，有玷污清流之嫌。有幸參與翻譯工作，錯誤地承擔了筆受的任務。幸運地在皇宮中親耳聆聽了聖上的教誨，奉命在大明宮南桃園撰寫疏解，讚揚和闡釋經文。皇上的光輝照耀，不敢推辭。在貝葉經中探尋玄妙的真理，只會更加慚愧惶恐。在丹墀上捧著白璧，又怎能勝過報答皇上的恩情呢？我將竭盡愚誠，努力完成任務，既要報答皇上的恩澤，又要盡到自己的忠誠。』
【English Translation】 English version: Mourning Liangben, who dedicated his life's glory to the Sangha, and whose death was honored. His secular age was seventy-three, and his monastic life was fifty-three years. He was buried on the twelfth day of the eighth month of that autumn, next to Xiaoyao Garden on the north side of Zhongnan Mountain, where his white pagoda still stands.
Biography of Liangben of Anguo Temple in the Tang Capital
釋Liangben (Shi: a respectful title for Buddhist monks; Liangben: the Dharma name of the master), whose secular surname was Guo, was a native of Yuxiang in Hezhong. His family had been officials for generations. Because Buddhist disciples do not boast of their ancestors, his family history is omitted. Master Liangben's knowledge was profound and far-reaching, and his demeanor was dignified and extraordinary. He was well-versed in various classics externally and proficient in Buddhist scriptures internally. His ability to understand the meaning of the Dharma was rarely surpassed. During the Yongtai period, Amoghavajra was prevalent in translating Buddhist scriptures, and it was difficult to find suitable candidates. Master Liangben participated in his translation work. Emperor Daizong invited him to be a Bodhisattva Preceptor. Because the newly translated Renwang Huguo Jing (仁王護國經, Sutra of Humane Kings) was released, the emperor ordered him to write a commentary, explaining the meaning of the scripture in detail. The name of the commentary was based on the temple where he resided, called Qinglong Shu (青龍疏, Qinglong Commentary). Tracing back the translation of this scripture, there have been three translations. The first was in the third year of the Tai Shi era of the Jin Dynasty, when Dharmaraksa translated a volume called Renwang Bore (仁王般若, Humane Kings Prajna). The second was translated by Kumarajiva in the Qin Dynasty, named Renwang Huguo Bore Boluomi (仁王護國般若波羅蜜, Humane Kings Prajna Paramita Protecting the Country). The third was translated by Paramārtha in the third year of the Chengsheng era of the Liang Dynasty at Bao'en Temple in Hongzhou, named Renwang Bore (仁王般若, Humane Kings Prajna), and he wrote six volumes of commentary. However, the Jin Dynasty version had significant dialectal differences due to the initial translation. The scripture translated in the Liang Dynasty was obscure and not popular. Only the scripture of the pseudo-Qin Dynasty circulated throughout the world. But why does it only say 'Boluomi' (波羅蜜, Paramita) and lack other words? This is truly a deficiency in the complete meaning of the scripture. Therefore, Emperor Suzong fasted and purified his mind, bathing in virtue, and invited Amoghavajra to re-translate it. After Emperor Suzong passed away, Emperor Daizong fulfilled the late emperor's wish and issued an edict to promote translation work, ordering the military commissioner Yu Chaoen to supervise it. It started from Gaoshuo and ended on Wangri. The emperor presided over the Abhisheka Mandala in Chengming Hall, personally holding the old scripture to compare with the new version, and personally wrote a preface for the scripture, placing it at the beginning of the scripture. He still ordered Master Liangben to write a commentary to understand the meaning of the scripture. Master Liangben submitted a memorial saying: 'My knowledge is shallow, and I am afraid of tarnishing the pure stream. I am fortunate to participate in the translation work and mistakenly undertake the task of writing. I am fortunate to hear the teachings of the Emperor in the palace and was ordered to write a commentary in the Nantaoyuan of Daming Palace, praising and explaining the scripture. The Emperor's glory shines upon me, and I dare not refuse. Exploring the profound truth in the palm-leaf scriptures will only make me more ashamed and fearful. Holding the white jade in the Dan Chi, how can it be better than repaying the Emperor's kindness? I will do my best to complete the task, both to repay the Emperor's grace and to fulfill my loyalty.'
昭玄造。賁勤勤筆削三卷克成。奏乞流行。覆上箋疏。今年二月二十一日。恩命令在內園修撰經疏。微僧寡學懼不稱旨。洗心滌慮扣寂求音。發明起自於天言。加被仰憑于佛力。咸約經論演暢真宗。亦猶集群玉于崑山納大川于溟海。火生於木。與兩曜而俱明。識轉于如。體一相而等照。成道者法也。載法者經也。釋經者疏也。廣度群有同於大通。是菩提心如陛下意。所撰經疏繕寫畢功。文過萬言部有三卷。施行竊慚于愚見。裁成冀答于聖恩。並唸誦儀軌一卷。承明殿講密嚴經。對御記一卷同進上。輕塵玄覽。祇畏無任。答詔云。法師智炬高明辭峰迥秀。親憑梵夾宣闡微言。幽賾真宗演成章疏。開如來之秘藏。示群有之迷津。貫玉聯珠鉤深致遠。再三披閱頗謂精詳。傳之招提永為法寶也。皇命褒揚釋門翕盛。又屬章信寺初成報疏。服膺者常數百眾。雖紙貴如玉無以加焉。其在安國寺講筵官供不匱。數年之內歸學如林。大曆七年正月不空奏請入目錄。敕依。賁於六年徙居集州。教授傳經不遑寧處。至十二年三月十日無疾枕肱終於符陽。春秋六十一。夏臘二十九。宕渠嘉川之人。哀悼法梁摧折。阇維收灰中舍利百餘粒。遺表中進唸誦儀對御記二卷。以其先進者遂留在內中之故。令門弟子赍之重進。後於上都城東置墳塔焉。即
大曆十三年也。賁累朝供奉應制。辭辯富贍學問高深。末涂淪躓。同利涉之徙移。若神會之流外。吁哉。
唐越州禮宗傳
釋禮宗。俗姓宋。會稽人也。道氣酋壯志求玄微。愿遂出塵決除鞅絆。聞長壽寺和尚通達禪觀。往叩其關。學習之心未嘗少懈。師誨之曰。汝之出塵有大利益。可謂良玉度尺。雖有十仞之土不能掩其光矣。乃奮藻攄華注涅槃經。懷鉛握槧周於二載挫銳解紛怡然理順。遂成夾註八十卷焉。及鄭卿尚書典郡。聞其盛名致疏往請。確然拒而不赴。景龍二年有御史大夫馮思。忽爾暴終入一處。有二童子持簿領馮。庭對判官廳。按覆罪愆。令望彼巨樹。枝柯可覆數畝。判官身旁舊識者張思義。招手呼馮曰。吾是汝舅。曾為洛陽倉吏。被長官越格誣殺。兼假貸太平寺中錢及油麵。於今未脫。汝所坐者不合于天后宮中亂越致此暴卒。可發願造涅槃經鑄鐘。登即關奏判放卻還人世。臨行張語馮曰。在閻浮一日造功德得福無量。胡忍一生不修功德耶。此涅槃經者禮宗大師註解。從天臺傳授。每有善神守護。時張差押馮往諸司考校輕重生處。囑之曰。汝去洛城道光坊內十字街第三宅。是吾家。家有池亭竹樹。為問妻兒安否。馮起尋經本未獲而又死。經三日立限。歸寫經鑄鐘。工畢馮在世得四十八年終。宗亡
【現代漢語翻譯】 現代漢語譯本：這是大曆十三年發生的事情。禮宗法師累世受到朝廷的供奉和應制，他的辭藻辯才豐富，學問高深。但晚年卻遭遇挫折，如同那些爲了利益而遷徙的人們，又像是神會禪師那樣被排斥在主流之外。唉！
唐朝越州禮宗的傳記
釋禮宗，俗姓宋，是會稽人。他天生具有堅定的道心和追求玄妙真理的志向，渴望擺脫塵世的束縛。聽說長壽寺的和尚精通禪定和觀想，便前去拜訪學習，從未懈怠。他的老師教導他說：『你出家修行，將來會有很大的益處。你就像一塊上好的美玉，即使被埋在十仞厚的土中，也無法掩蓋你的光芒。』於是，他奮發努力，註釋《涅槃經》。他手握書卷，花費兩年時間，理清了經文中的複雜之處，最終完成了夾註八十卷。後來，鄭卿尚書擔任郡守，聽說了他的盛名，便派人送去書信邀請他。但他堅決拒絕前往。景龍二年，御史大夫馮思忽然暴斃，來到一個地方。有兩個童子拿著簿子帶領馮思來到判官廳接受審判，審查他的罪過。判官讓他望向一棵巨大的樹，樹的枝幹可以覆蓋好幾畝地。判官身旁有一個舊相識張思義，招手呼喚馮思說：『我是你的舅舅，曾經擔任洛陽倉吏，被長官誣陷殺害，還欠著太平寺的錢和油麵，至今未能償還。你之所以會暴死，是因為你在天后宮中行為不端。』判官建議他發願抄寫《涅槃經》並鑄鐘，立刻上奏，判決釋放他，讓他還陽。臨走時，張思義對馮思說：『在閻浮提（Jambudvipa，指我們所居住的這個世界）一天，行善積德，獲得的福報是無量的。為何要一生不修功德呢？這部《涅槃經》是禮宗大師註解的，從天臺宗（Tiantai school）傳承而來，常有善神守護。』當時，張思義差遣押著馮思前往各部門考察罪行的輕重之處，並囑咐他說：『你到洛城道光坊內的十字街第三家，那是我的家。家裡有池塘、亭子和竹樹，替我問候妻兒是否安好。』馮思醒來后，尋找經書卻未能找到，再次死去。過了三天，他立下期限，歸來抄寫經書並鑄鐘。工程完畢后，馮思在世活了四十八年才去世。禮宗法師去世了。
【English Translation】 English version: This happened in the thirteenth year of the Dali era. Dharma Master Lizong had been offered service and imperial commissions for generations. His rhetoric was rich and eloquent, and his learning was profound. However, in his later years, he encountered setbacks, like those who migrated for profit, and like Shenhui (Shenhui, a famous Chan Buddhist monk) who was excluded from the mainstream. Alas!
Biography of Shi Lizong of Yuezhou in the Tang Dynasty
Shi Lizong, whose secular surname was Song, was a native of Kuaiji. He was born with a strong aspiration for the Dao and a desire to seek profound truths, longing to escape the bonds of the mundane world. Hearing that the monks of Changshou Temple were well-versed in Chan meditation and contemplation, he went to visit and learn from them, never slacking in his efforts. His teacher instructed him, 'Your renunciation will bring great benefits. You are like a fine jade, and even if buried under ten ren (ren, ancient Chinese unit of length) of earth, your light cannot be concealed.' Thereupon, he exerted himself to annotate the Nirvana Sutra (Nirvana Sutra, a major Mahayana Buddhist scripture). He spent two years with pen in hand, clarifying the complexities of the scripture, and finally completed eighty volumes of annotated commentary. Later, when Zheng Qing, the Minister of the Ministry of Personnel, served as the governor of the prefecture, he heard of Lizong's great reputation and sent a letter inviting him. However, Lizong firmly refused to go. In the second year of the Jinglong era, Feng Si, the Imperial Censor, suddenly died and arrived at a certain place. Two young attendants led Feng Si to the judge's hall to be tried, examining his transgressions. The judge instructed him to look at a giant tree, whose branches could cover several acres. Zhang Siyi, an old acquaintance of the judge, beckoned to Feng Si and said, 'I am your uncle. I used to be a granary official in Luoyang and was falsely accused of murder by my superior. I also owe money and oil noodles to Taiping Temple, which I have not yet repaid. The reason for your sudden death is your improper behavior in the Tianhou Palace.' The judge suggested that he vow to transcribe the Nirvana Sutra and cast a bell, and immediately report to the court to release him and allow him to return to the world. Before leaving, Zhang Siyi said to Feng Si, 'In Jambudvipa (Jambudvipa, the world we live in), performing good deeds and accumulating merit for a day brings immeasurable blessings. Why would you spend your whole life without cultivating merit? This Nirvana Sutra is annotated by Dharma Master Lizong and transmitted from the Tiantai school (Tiantai school, a major school of Chinese Buddhism), and is always protected by benevolent deities.' At that time, Zhang Siyi dispatched Feng Si to various departments to examine the severity of his crimes, and instructed him, 'Go to the third house on the cross street in Daoguang Ward in Luoyang City. That is my home. There are ponds, pavilions, and bamboo trees in the house. Please ask my wife and children if they are well.' After Feng Si woke up, he searched for the sutra but could not find it, and died again. After three days, he set a deadline to return to transcribe the sutra and cast the bell. After the project was completed, Feng Si lived for forty-eight more years before passing away. Dharma Master Lizong passed away.
春秋九十七焉。
唐錢塘天竺寺法詵傳
釋法詵。姓孫氏。母初夢吞明珠。遂黜魚惡葷。誕彌厥月生有異表。十五辭親從師依年受具。行學一集蔚為教宗。卷伊呂立功之致。陋黃綺肆志之適。遺形理性與山木為群。故地恩貞大師囑之以華嚴經菩薩戒起信論。心以靜銑智與經冥。一夕夢乘大艑直截滄溟。橫山目前峻與天極。不覺孤帆鳶戾懷襄上濟。峰竦竦而忽高。云溶溶而在下。既寤形若委衣流汗輕醒。自此句義不思而得。一部全文常現心境。事事無礙之旨如貫華焉。天寶六年于蘇州常樂寺繢盧舍那像化示群品。大曆二年于常州龍興寺講。才登法座忽有異光如曳紅縷。漸明漸大縈旋杳空。久修行者會中先睹。前後講大經十遍。撰儀記十二卷。大曆十三年十一月七日。沙門慧覺夢巨塔陷地二級。無何詵示疾而終。春秋六十一。慧命四十二。受法弟子太初付以香罏談柄。潯陽正覺。會稽神秀。亦猶儒氏之有游夏焉。詵初講天竺寺。盛闡華嚴。時越僧澄觀就席決疑深得幽趣。及終吳興皎然為碑。䢴城肅公為頌。合揚其美哉。
唐京師興善寺潛真傳(道超)
釋潛真。字義璋。姓王氏。太原華族。后徙為夏州朔方崇道鄉人也。考珍真即仲子也。年在學數業尚典墳。幼好佛書抑從天性。甫及弱冠投跡空門
【現代漢語翻譯】 現代漢語譯本：
六十一歲。
唐朝錢塘天竺寺法詵傳
釋法詵，姓孫氏。母親最初夢見吞下一顆明珠，於是戒除了魚肉葷腥。出生時滿月，生來就具有奇異的相貌。十五歲時告別父母，跟隨老師，按照年齡受了具足戒。行為和學識聚集在一起，成為佛教的宗師。認為伊尹和呂尚建立功業的志向淺薄，鄙視黃綺（指漢初四皓之一的夏黃公和綺里季）放縱心志的適意。遺棄形體，寄託理性，與山林樹木為伴。因此，恩貞大師將《華嚴經》、《菩薩戒》、《起信論》囑託給他。他的心像靜止的金屬一樣，智慧與經典相契合。一天晚上，夢見自己乘坐一艘大船，逕直橫渡滄溟大海。一座橫亙的山峰出現在眼前，高聳入雲。不知不覺中，孤單的帆船像老鷹一樣飛翔，懷抱著襄助濟世的心願。山峰高聳陡峭，突然變得更高；雲霧瀰漫，在下方飄蕩。醒來后，身體像脫下的衣服一樣虛弱，流汗後感到輕鬆清醒。從此以後，經文的語句和意義不用思考就能領會。整部經文常常顯現在他的心境中。事事無礙的旨意，就像用線貫穿鮮花一樣貫通。
天寶六年，在蘇州常樂寺繪製盧舍那佛像，以此來教化大眾。大曆二年，在常州龍興寺講經。剛登上法座，忽然出現奇異的光芒，像拖著紅色的絲線。光芒漸漸明亮，漸漸擴大，縈繞旋轉，消失在空中。長久修行的僧人在法會中首先看到。前後講授《大經》十遍，撰寫儀軌記錄十二卷。大曆十三年十一月七日，沙門慧覺夢見巨大的佛塔陷落兩層。不久，法詵示現疾病而圓寂，享年六十一歲，僧臘四十二年。受法的弟子太初繼承了他的香爐和談柄。潯陽正覺、會稽神秀，就像儒家有子游和子夏一樣。法詵最初在天竺寺講經，大力闡揚《華嚴經》。當時越地的僧人澄觀（Cheng Guan）前來聽講，解決疑問，深深領悟了其中的奧妙。圓寂后，吳興皎然為他撰寫碑文，䢴城肅公為他撰寫頌詞，共同讚揚他的美德。
唐朝京師興善寺潛真傳(道超)
釋潛真，字義璋，姓王氏，是太原的顯赫家族。後來遷徙到夏州朔方崇道鄉。他的父親珍真是家中的次子。潛真年輕時學習多種技藝，崇尚典籍墳墓（指古代書籍）。從小就喜歡佛書，這是順應他的天性。剛到二十歲，就投入空門。
【English Translation】 English version:
He was sixty-one years old.
Biography of Fa Shen of Tianzhu Temple in Qiantang during the Tang Dynasty
釋Fa Shen (Fa Shen), whose surname was Sun. His mother initially dreamed of swallowing a bright pearl, and consequently abstained from fish, meat, and pungent foods. He was born after a full month of pregnancy and possessed extraordinary features from birth. At the age of fifteen, he bid farewell to his parents and followed a teacher, receiving the complete monastic precepts according to his age. His conduct and learning converged, making him a master of the Buddhist teachings. He considered the ambitions of Yi Yin and Lü Shang (famous ministers in Chinese history) to establish merit as shallow, and despised the ease of Huang Qi (referring to Xia Huang Gong and Qi Li Ji, two of the Four Hermits of Mount Shang during the early Han Dynasty) who indulged their desires. He abandoned physical form, entrusted himself to reason, and associated with the mountains and trees. Therefore, Master En Zhen entrusted him with the Avatamsaka Sutra (Hua Yan Jing), the Bodhisattva Precepts (Pu Sa Jie), and the Awakening of Faith in the Mahayana (Qi Xin Lun). His mind was like still metal, and his wisdom was in harmony with the scriptures. One night, he dreamed of riding a large ship, directly crossing the vast ocean. A horizontal mountain appeared before him, towering into the sky. Unknowingly, the solitary sail soared like an eagle, embracing the aspiration to assist in saving the world. The mountain peaks were steep and suddenly became higher; the clouds were vast and floating below. Upon awakening, his body felt as weak as discarded clothing, and he felt light and refreshed after sweating. From then on, he could comprehend the phrases and meanings of the scriptures without thinking. The entire scripture constantly appeared in his mind. The meaning of unobstructedness in all matters was as clear as threading flowers with a string.
In the sixth year of the Tianbao era, he painted the image of Vairocana Buddha (Lu She Na Fo) at Changle Temple in Suzhou, using this to teach the masses. In the second year of the Dali era, he lectured at Longxing Temple in Changzhou. As soon as he ascended the Dharma seat, a strange light suddenly appeared, like dragging a red thread. The light gradually brightened, gradually expanded, swirling and disappearing into the void. Monks who had practiced for a long time saw it first in the assembly. He lectured on the Great Sutra (Da Jing) ten times and wrote twelve volumes of ritual records. On the seventh day of the eleventh month of the thirteenth year of the Dali era, the Shramana (Sha Men) Hui Jue dreamed that a giant pagoda collapsed two levels. Soon after, Fa Shen manifested illness and passed away, at the age of sixty-one, with forty-two years as a monk. His Dharma disciple Tai Chu inherited his incense burner and teaching staff. Zheng Jue of Xunyang and Shen Xiu of Kuaiji were like Ziyou and Zixia in Confucianism.
Fa Shen initially lectured at Tianzhu Temple, vigorously expounding the Avatamsaka Sutra. At that time, the monk Cheng Guan from Yue came to listen to the lectures, resolving his doubts and deeply understanding the profound meaning. After his passing, Jiao Ran of Wuxing wrote his epitaph, and Duke Su of 䢴城 wrote his eulogy, together praising his virtues.
Biography of Qian Zhen of Xingshan Temple in the capital of the Tang Dynasty (by Dao Chao)
釋Qian Zhen (Qian Zhen), whose courtesy name was Yi Zhang, and surname was Wang, was from a prominent family in Taiyuan. Later, they moved to Chongdao Township in Shuofang, Xia Prefecture. His father, Zhen Zhen, was the second son in the family. In his youth, Qian Zhen studied various arts and revered classical texts. From a young age, he loved Buddhist books, which was in accordance with his nature. As soon as he reached the age of twenty, he entered the empty gate (referring to becoming a monk).
。開元二十六年隸名于本城靈覺寺。明年納具戒。自此聽習律乘涉游論海。凡曰講筵無不探賾。屬代宗朝。新譯文殊師利菩薩佛剎莊嚴經。敕真造疏。奏云。此經凡有三譯。一西晉太熙中。法護翻名佛土嚴凈經。文勢多古語簡理幽。二天後久視中。實叉難陀于清禪寺翻名文殊受記經。三即今大曆六年所譯也。伏惟寶應元聖文武皇帝陛下。天垂帝箓。人歸寶圖。德厚乾坤。明侔日月。仁恕滋物。夷狄仰德。而輸誠慈惠。利生正教。承風而演化。頃者鄜坊節度使兼御史中丞杜冕。奏為國請諸大乘經。明詔下於祇園。梵旨開于貝葉。因請三藏不空譯此經等數十部。續有敕下天下梵宇。各置文殊菩薩像。以旌聖功也。又詔以文殊菩薩為上座。皆三藏所請。三藏學究瑜伽解窮法印。身口意業秘密修持。戒定慧學顯通宣暢。唐梵文字聲韻具知。傳譯此經善符聖旨。文質相兼璨然可觀。潛真識智愚昧學藝庸淺。幸陪清眾謬在翻傳。虛空藏經課虛潤色。猥蒙驅策述疏讚揚。雖文義荒蕪已傳京邑。今之所作蓋有由焉。有金閣寺大德道超禪師。學盡法源行契心本。親睹靈境密承聖慈。故久在清涼屬興凈業。仍于現處建窣堵波。尋覲法緣來詣京國。以此經為大事。以大聖為本師。顯揚聖德無過此者。乃稽首三藏誓傳大聖法門。不以潛真庸虛。
轉祈和尚邀令述作。和尚不念前之鄙陋。又令贊釋此經。竊恐難契真詮。敢不盡其愚訥。即大曆八年十一月疏成奏過。真學通內外性相融明。考覆幽玄研精教理。探賾今古比校親疏。分別異同歸於一義。辯猶泉涌思入虛凝。直筆而書記于絕唱。結成三卷。以作準繩。現在未來永無疑網矣。又述菩提心義發菩提心戒各一卷三聚凈戒及十善法戒共一卷。兼稟承不空秘教。入曼拏羅。登灌頂壇。受成佛印。顯密二教皆聞博贍。關內河東代歷四朝闡揚妙旨弟子繁多。加復綱紀興善保壽二處伽藍。懲勸僧尼真有力也以貞干四年戊辰五月十四日。遺誡門人以疾而臥。二十一日右脅累足。口誦彌陀佛號。終於興善寺本院。春秋七十一。僧夏四十九云。
唐代州五臺山清涼寺澄觀傳
釋澄觀。姓夏侯氏。越州山陰人也。年甫十一依寶林寺(今應天山)霈禪師出家。誦法華經。十四遇恩得度。便隸此寺。觀俊朗高逸。弗可以細務拘。遂遍尋名山旁求秘藏。梯航既具壸奧必臻。乾元中依潤州棲霞寺醴律師學相部律。本州依曇一隸南山律。詣金陵玄璧法師傳關河三論。三論之盛于江表觀之力也。大曆中就瓦棺寺傳起信涅槃。又于淮南法藏受海東起信疏義。卻復天竺詵法師門。溫習華嚴大經。七年往剡溪。從成都慧量法師覆尋三論
【現代漢語翻譯】 現代漢語譯本：轉祈和尚邀請我來撰寫序文。和尚不計較我之前的淺薄鄙陋，又讓我來讚揚解釋這部經書。我深恐難以契合真正的精髓，所以不敢不竭盡我的愚笨和遲鈍。于大曆八年十一月撰寫完成並上奏。真學融通內外，性相圓融明澈。考證覆核幽深玄妙，研習精通教理。探究深奧的古今典籍，比較親疏遠近。分別異同，歸結於一個義理。辯論猶如泉水涌出，思緒進入虛空凝定。用直白的筆觸記錄下來，成為絕唱。結整合三卷，作為準繩。現在和未來，永遠不會有疑惑了。又撰寫了《菩提心義》和《發菩提心戒》各一卷，《三聚凈戒》及《十善法戒》共一卷。兼且稟承不空（Amoghavajra）的秘密教法，進入曼拏羅（Mandala），登上灌頂壇，接受成佛之印。顯教和密教都聽聞博覽，學識淵博。在關內河東地區，歷經四朝，闡揚妙旨，弟子眾多。又負責管理興善寺和保壽寺兩處伽藍（Gharama），懲戒勸勉僧尼，真是有力量啊！在貞元四年戊辰五月十四日，遺囑門人，因病臥床。二十一日，右脅而臥，雙足交疊，口誦彌陀佛（Amitabha）名號，最終在興善寺本院圓寂。享年七十一歲，僧臘四十九年。
唐代州五臺山清涼寺澄觀（Cheng-guan）傳
釋澄觀（Cheng-guan），姓夏侯氏，越州山陰人。年僅十一歲時，依寶林寺（今應天山）的霈禪師出家。誦讀《法華經》。十四歲時，蒙恩得以度化，便隸屬於此寺。澄觀（Cheng-guan）俊朗高逸，不能被細小的事務拘束。於是遍尋名山，廣泛尋求秘藏。梯航完備，奧妙之處必定到達。乾元年間，依潤州棲霞寺的醴律師學習相部律。在本州，依曇一學習南山律。前往金陵，向玄璧法師學習關河三論。三論在江表地區的興盛，是澄觀（Cheng-guan）的力量啊。大曆年間，在瓦棺寺傳講《起信論》和《涅槃經》。又在淮南法藏處接受海東的《起信論疏義》。之後又回到天竺詵法師門下，溫習《華嚴大經》。七年，前往剡溪，跟隨成都慧量法師複習三論。
【English Translation】 English version: The monk Zhuanqi invited me to compose this preface. The monk did not mind my previous shallowness and asked me to praise and explain this scripture. I am deeply afraid that it will be difficult to match the true essence, so I dare not exhaust my foolishness and dullness. It was completed and presented in November of the eighth year of the Dali era. True learning integrates the internal and external, and the nature and appearance are harmoniously clear. Examine and verify the profound and mysterious, and study and master the teachings. Explore the profound ancient and modern books, and compare the close and distant. Distinguish the similarities and differences, and come to one meaning. The debate is like a spring gushing out, and the thoughts enter the void and solidify. Record it in a straightforward manner and become an unsurpassed masterpiece. Compiled into three volumes as a guideline. Now and in the future, there will never be any doubts. He also wrote one volume each of 'The Meaning of Bodhicitta' and 'The Precepts of Arousing Bodhicitta', and one volume of 'The Three Aggregates of Pure Precepts' and 'The Ten Good Dharmas Precepts'. At the same time, he inherited the secret teachings of Amoghavajra (不空), entered the Mandala (曼拏羅), ascended the Abhisheka (灌頂) platform, and received the seal of becoming a Buddha. He heard and learned extensively about both the exoteric and esoteric teachings, and was very knowledgeable. In the Guan Nei and Hedong areas, he expounded the wonderful meaning through four dynasties, and had many disciples. He was also responsible for managing the Gharama (伽藍) of Xingshan Temple and Baoshou Temple, and punishing and admonishing monks and nuns, which was truly powerful! On the fourteenth day of the fifth month of the year Wuchen in the Zhenyuan era, he left a will to his disciples, lying in bed due to illness. On the twenty-first day, he lay on his right side with his feet crossed, chanting the name of Amitabha (彌陀佛), and finally passed away in the Xingshan Temple. He lived to be seventy-one years old, and had forty-nine years as a monk.
Transmitted by Cheng-guan (澄觀) of Qingliang Temple on Mount Wutai in Daizhou, Tang Dynasty
釋Cheng-guan (澄觀), whose surname was Xiahou, was a native of Shanyin in Yuezhou. At the age of eleven, he became a monk under Zen Master Pei of Baolin Temple (now Yingtian Mountain). He recited the Lotus Sutra. At the age of fourteen, he was blessed to be ordained and belonged to this temple. Cheng-guan (澄觀) was handsome and outstanding, and could not be bound by trivial matters. So he searched famous mountains and widely sought secret treasures. With the means of transportation complete, he would surely reach the mysteries. During the Qianyuan era, he studied the Xiangbu Vinaya under Lawyer Li of Qixia Temple in Runzhou. In this state, he studied the Nanshan Vinaya under Tan Yi. He went to Jinling to study the Guanhe Three Treatises from Dharma Master Xuanbi. The prosperity of the Three Treatises in the Jiangbiao area was due to the efforts of Cheng-guan (澄觀). During the Dali era, he lectured on the Awakening of Faith and the Nirvana Sutra at Waguan Temple. He also received the Commentary on the Awakening of Faith from Haedong at Facang in Huainan. Later, he returned to the school of Dharma Master Tianzhu Shen to review the Avatamsaka Sutra. In the seventh year, he went to Yanxi to review the Three Treatises with Dharma Master Huiliang of Chengdu.
。十年就蘇州。從湛然法師習天臺止觀法華維摩等經疏。解從上智性自天然。所學之文如昨拋舍。鮑靜記井。蔡邕後身。信可知矣。又謁牛頭山忠師徑山欽師洛陽無名師。咨決南宗禪法。復見慧云禪師了北宗玄理。觀自謂己曰。五地聖人身證真如棲心佛境。於後得智中起世俗念學世間技藝。況吾學地能忘是心。遂翻習經傳子史小學蒼雅天竺悉曇諸部異執四圍五明秘咒儀軌至於篇頌筆語書蹤。一皆博綜。多能之性自天縱之。大曆十一年誓游五臺。一一巡禮祥瑞愈繁。仍往峨嵋求見普賢。登險陟高備觀聖像。卻還五臺居大華嚴寺。專行方等懺法。時寺主賢林請講大經。並演諸論。因慨華嚴舊疏文繁義約。惙然長想。況文殊主智普賢主理。二聖合為毗盧遮那。萬行兼通即是華嚴之義也。吾既游普賢之境界。泊妙吉之鄉原。不疏毗盧有辜二聖矣。觀將撰疏。俄于寤寐之間見一金人。當陽挺立以手迎抱之。無何咀嚼都盡。覺即汗流自喜。吞納光明遍照之徴也。起興元元年正月。貞元三年十二月畢功。成二十軸。乃飯千僧以落成也。后常思付授。忽夜夢身化為龍。矯首于南臺。蟠尾于山北。拏攫碧落鱗鬣耀日。須臾蜿蜓化為千數小龍。騰耀青冥分散而去。蓋取象乎教法支分流佈也。四年春正月寺主賢林請講新疏。七年河東節度使李
【現代漢語翻譯】 現代漢語譯本：十年後前往蘇州，跟隨湛然法師學習天臺止觀、《法華經》、《維摩經》等經疏。理解能力超群，彷彿天生就具備這種智慧。之前所學的文章，就像昨天才拋棄一樣，記憶力如同鮑靜記住井，才學堪比蔡邕轉世，真是可信啊！又拜訪了牛頭山的忠師、徑山的欽師、洛陽的無名師，請教南宗禪法。還見到了慧云禪師，瞭解了北宗的玄理。觀自認為自己說：『五地菩薩以身體證悟真如，心安住在佛的境界。之後爲了獲得智慧，才產生世俗的念頭，學習世間的技藝。何況我學習佛法，怎能忘記這個初心呢？』於是重新學習經傳、子史、小學、《蒼頡篇》、《爾雅》、天竺悉曇等各部，以及各種不同的見解、四圍陀羅尼、五明、秘密咒語、儀軌，甚至文章、筆法、書法，全都廣泛涉獵。這種多才多藝的天賦，真是上天賦予的。大曆十一年，發誓遊歷五臺山，一一巡禮，祥瑞更加頻繁。然後前往峨嵋山，求見普賢菩薩，攀登險峻的高峰，仔細觀看聖像。之後返回五臺山，居住在大華嚴寺，專門修行方等懺法。當時寺主賢林請他講解《大方廣佛華嚴經》，並演說各種論著。因為感慨舊的《華嚴經》疏文辭繁瑣而意義簡略，於是陷入沉思。況且文殊菩薩主智慧，普賢菩薩主理行，二聖合起來就是毗盧遮那佛，萬行兼修就是《華嚴經》的意義啊！我既然遊歷了普賢菩薩的境界，停留在妙吉祥菩薩的故鄉，不疏解毗盧遮那佛，就辜負了二聖了。』觀將要撰寫疏解，忽然在睡夢中見到一個金人，正對著他站立，用手迎接擁抱他，不久就咀嚼吞嚥完畢。醒來后汗流浹背，心中歡喜，這是吞納光明遍照的徵兆啊！從興元元年正月開始，到貞元三年十二月完成，共二十卷。於是設齋供養一千僧人來慶祝完成。之後常常思考將此疏傳授給誰。忽然夜裡夢見自己化為龍，在南臺昂起頭，在山北盤繞著尾巴，在碧空中抓取，鱗片閃耀著日光。一會兒蜿蜒變化為數千條小龍，在青冥中騰躍閃耀，分散而去。這大概是取象于教法支分流佈啊！貞元四年春正月，寺主賢林請他講解新疏。貞元七年，河東節度使李
【English Translation】 English version: After ten years, he went to Suzhou and studied the Tiantai Zhi Guan (Tiantai Meditation and Insight), the Lotus Sutra, the Vimalakirti Sutra, and other commentaries with Master Zhanran. His understanding was outstanding, as if he possessed this wisdom innately. The texts he had learned before were like those discarded yesterday. His memory was like Bao Jing remembering the well, and his talent was comparable to Cai Yong's reincarnation, truly believable! He also visited Master Zhong of Niu Tou Mountain, Master Qin of Jing Mountain, and the nameless master of Luoyang, consulting them on the Southern School of Chan Buddhism. He also met Chan Master Huiyun and understood the profound principles of the Northern School. Guan himself said: 'The Fifth Ground Bodhisattvas realize Suchness with their bodies and dwell in the realm of the Buddha. Later, in order to gain wisdom, they generate worldly thoughts and learn worldly skills. How can I, who am studying the Dharma, forget this original intention?' Therefore, he re-studied the classics, histories, elementary texts, Cang Jie Pian, Erya, the various sections of the Indian Siddham script, as well as various different views, the Four Surrounding Dharanis, the Five Sciences, secret mantras, rituals, and even essays, calligraphy, and writing styles, all of which he extensively studied. This talent for versatility was truly bestowed by Heaven. In the eleventh year of the Dali era, he vowed to travel to Mount Wutai, making pilgrimages to each site, and the auspicious signs became more frequent. Then he went to Mount Emei to seek an audience with Samantabhadra Bodhisattva, climbing dangerous peaks and carefully observing the sacred images. Afterwards, he returned to Mount Wutai and resided in the Great Huayan Temple, specializing in the practice of the Fangdeng Repentance Dharma. At that time, the abbot of the temple, Xianlin, invited him to lecture on the Great Flower Garland Sutra (Avatamsaka Sutra), and to expound on various treatises. Because he lamented that the old commentary on the Huayan Sutra was verbose in wording but concise in meaning, he fell into deep thought. Moreover, Manjushri Bodhisattva presides over wisdom, and Samantabhadra Bodhisattva presides over practice; the two saints combined are Vairocana Buddha, and the simultaneous cultivation of myriad practices is the meaning of the Huayan Sutra! Since I have traveled to the realm of Samantabhadra Bodhisattva and stayed in the homeland of Manjushri Bodhisattva, it would be a disservice to the two saints if I did not comment on Vairocana Buddha.' Guan was about to write a commentary when he suddenly saw a golden man in his dream, standing upright facing him, welcoming and embracing him with his hands, and soon chewing and swallowing him completely. Upon waking up, he was covered in sweat and rejoiced in his heart, for this was a sign of swallowing the light that shines everywhere! Starting from the first month of the Xingyuan era and completing it in the twelfth month of the third year of the Zhenyuan era, it consisted of twenty scrolls. Therefore, he held a feast to offer food to a thousand monks to celebrate its completion. Afterwards, he often thought about who to pass this commentary on to. Suddenly, he dreamed at night that he transformed into a dragon, raising his head on the South Terrace and coiling his tail on the north side of the mountain, grabbing in the blue sky, with scales shining in the sunlight. In a short while, he wriggled and transformed into thousands of small dragons, soaring and shining in the blue sky, scattering and departing. This is probably an image of the branches and distribution of the Dharma! In the first month of the fourth spring of the Zhenyuan era, the abbot Xianlin invited him to lecture on the new commentary. In the seventh year of the Zhenyuan era, Li, the military governor of Hedong,
公自良。復請于崇福寺講。德宗降中使李輔光。宣詔入都。與罽賓三藏般若。譯烏荼國王所進華嚴後分四十卷。觀苦辭請明年入敕允。及具行至蒲津。中令梁公留安居。遂于中條山棲巖寺住。寺有禪客拳眉翦發。字曰癡人。披短褐操長策狂歌雜語。凡所指厈皆多應驗。觀未至之前狂僧驅眾僧。灑掃曰。不久菩薩來此。複次壁畫散脂大將及山麋之怪。往往不息。觀既止此寺。二事俱靜。五月內中使霍仙鳴。傳宣催入。觀至。帝頗敦重。延入譯場刊正。又詔令造疏。遂於終南草堂寺編成十卷。進呈。敕令兩街各講一遍為疏。時堂前池生五枝合歡蓮華。一華皆有三節。人咸嘆伏。尋譯守護國界主經。觀綴文潤色。順宗在春宮。嘗垂教令述了義一卷心要一卷。並食肉得罪因緣。洎至長安頻加禮接。朝臣歸向。則齊相國杭韋太常渠牟皆結交最深。故相武元衡鄭絪李吉甫權德輿李逢吉中書舍人錢徽兵部侍郎歸登襄陽節度使嚴綬越州觀察使孟簡洪州韋丹。咸慕高風。或從戒訓。以元和年卒。春秋七十餘。弟子傳法者一百許人。余堪講者千數。觀嘗于新創云花寺般若閣下。畫華藏世界圖相。又著隨疏演義四十卷。允齊相請述華嚴經綱要一卷法界玄鑒一卷三聖圓融觀一卷華嚴法華楞伽中觀論等別行小鈔疏共三十卷。設無遮大會十二中。其
【現代漢語翻譯】 現代漢語譯本 公從良。再次請求在崇福寺講經。德宗皇帝派遣中使李輔光，宣旨召他入京。與罽賓（Kashmir）的三藏法師般若（Prajna）一起，翻譯烏荼（Odra）國王進獻的《華嚴經》後分四十卷。觀苦辭謝，請求明年入京，皇帝下敕允許。等到他準備前往蒲津（Pujin）時，中令梁公（Liang Gong）挽留他安居。於是他在中條山（Zhongtiao Mountain）的棲巖寺（Qiyan Temple）居住。寺里有個禪客，蓬頭亂髮，名叫癡人（Chiren）。他身披粗布短衣，手持長杖，狂歌亂語。凡是他所指的地方，大多應驗。在澄觀（Cheng Guan）未到之前，狂僧驅趕眾僧，灑掃庭院說：『不久菩薩將要來此。』此外，寺中壁畫上的散脂大將（Samjna），以及山中麋鹿的怪異現象，常常不止息。澄觀住進這座寺廟后，這兩件事都平靜下來。五月，內中使霍仙鳴（Huo Xianming）傳旨催促入京。澄觀到達京城后，皇帝非常尊重他，請他進入譯場刊正經文。又下詔令他撰寫疏文，於是他在終南山（Zhongnan Mountain）的草堂寺（Caotang Temple）編成十卷，進獻給皇帝。皇帝下令在兩街各講一遍作為疏文。當時，草堂寺堂前池中生長出五枝合歡蓮花，每一朵花都有三節，人們都驚歎佩服。不久，澄觀翻譯了《守護國界主經》（Suratnagarakhandavyuha Sutra），他潤飾文辭。順宗皇帝在東宮時，曾經下令讓他撰寫了義一卷，心要一卷，以及食肉得罪的因緣。到長安后，皇帝多次以禮相待，朝臣們都歸向他。宰相齊相國（Qi Xiangguo）、杭韋太常（Hang Wei Taichang）、渠牟（Qu Mou）都與他結交最深。前宰相武元衡（Wu Yuanheng）、鄭絪（Zheng Yin）、李吉甫（Li Jifu）、權德輿（Quan Deyi）、李逢吉（Li Fengji），中書舍人錢徽（Qian Hui），兵部侍郎歸登（Gui Deng），襄陽節度使嚴綬（Yan Shou），越州觀察使孟簡（Meng Jian），洪州韋丹（Wei Dan），都仰慕他的高風亮節，或者向他求受戒訓。澄觀在元和年間去世，享年七十餘歲。弟子中傳法的有一百多人，能講經的有一千多人。澄觀曾經在新建立的云花寺（Yunhua Temple）般若閣下，繪製華藏世界圖相。又著有《隨疏演義》四十卷，應齊相國的請求，撰述了《華嚴經綱要》一卷，《法界玄鑒》一卷，《三聖圓融觀》一卷，《華嚴法華楞伽中觀論等別行小鈔疏》共三十卷。設立無遮大會十二次。 其
【English Translation】 English version Cheng Guan, upon Liang's recommendation, again requested to lecture at Chongfu Temple. Emperor Dezong dispatched the imperial envoy Li Fugang to announce the decree summoning him to the capital. There, he collaborated with the Tripitaka master Prajna (wisdom) from Kashmir (Jibin), to translate the latter forty volumes of the Avatamsaka Sutra (Huayan Jing) presented by the King of Odra (Wucha). Guan declined due to hardship, requesting to enter the capital the following year, which the Emperor approved by imperial edict. As he was about to travel to Pujin, the Central Administrator Lord Liang retained him for residence. Consequently, he resided at Qiyan Temple on Zhongtiao Mountain. In the temple was a Chan (Zen) practitioner with disheveled hair, named Chiren (foolish man). Dressed in coarse short robes and wielding a long staff, he sang wildly and spoke nonsensically. Whatever he pointed to often came to pass. Before Cheng Guan's arrival, the mad monk drove away the monks, sweeping and cleaning, saying, 'Soon, a Bodhisattva will come here.' Furthermore, the image of the Samjna (scattered wealth general) on the wall, and the strange occurrences of mountain deer, often did not cease. After Cheng Guan resided in this temple, both matters became quiet. In the fifth month, the inner envoy Huo Xianming conveyed an imperial decree urging him to enter the capital. Upon Guan's arrival, the Emperor greatly respected him, inviting him into the translation hall to revise the scriptures. He was also ordered to compose commentaries, and thus he compiled ten volumes at Caotang Temple on Zhongnan Mountain, presenting them to the Emperor. The Emperor ordered that they be lectured once in each of the two streets as commentaries. At that time, five branches of Albizia julibrissin (Hehuan) lotus flowers grew in the pond in front of the hall, each flower having three sections, which everyone marveled at. Soon after, Cheng Guan translated the Suratnagarakhandavyuha Sutra (Shouhuguojiezhu Jing), embellishing the text. When Emperor Shunzong was in the Eastern Palace, he once instructed him to compose one volume on the ultimate meaning, one volume on the essential points, and the karmic causes of the sin of eating meat. Upon arriving in Chang'an, he was frequently treated with courtesy, and court officials turned to him. Thus, Chancellor Qi Xiangguo, Hang Wei Taichang, and Qu Mou formed the deepest friendships with him. Former Chancellors Wu Yuanheng, Zheng Yin, Li Jifu, Quan Deyi, Li Fengji, Secretariat Drafter Qian Hui, Vice Minister of the Ministry of War Gui Deng, Military Commissioner of Xiangyang Yan Shou, Surveillance Commissioner of Yuezhou Meng Jian, and Wei Dan of Hongzhou all admired his noble character, or sought precepts and instructions from him. Cheng Guan passed away in the Yuanhe era, at the age of seventy-plus. Among his disciples, over one hundred transmitted the Dharma, and over a thousand were capable of lecturing. Cheng Guan once painted an image of the Hua-yan world (Avatamsaka world) beneath the Prajna Pavilion of the newly built Yunhua Temple. He also authored forty volumes of 'Commentary on the Commentary,' and at the request of Chancellor Qi, he wrote one volume of 'Outline of the Avatamsaka Sutra,' one volume of 'Profound Mirror of the Dharmadhatu,' one volume of 'Three Sages' Harmonious Contemplation,' and thirty volumes of 'Separate Small Commentaries on the Avatamsaka, Lotus, Lankavatara, Madhyamaka Sastras, etc.' He established twelve Great Assemblies of Unimpeded Giving (Wuzhe Dahui).
諸塑繢形像繕寫經典不可殫述。門人清沔記觀平時行狀云。觀恒發十愿。一長止方丈但三衣缽不畜長。二當代名利棄之如遺。三目不視女人。四身影不落俗家。五未舍執受長誦法華經。六長讀大乘經典普施含靈。七長講華嚴大經。八一生晝夜不臥。九不邀名惑眾伐善。十不退大慈悲普救法界。觀逮盡形期。恒依愿而修行也。
唐京師西明寺良秀傳(談筵)
釋良秀。姓郭氏。蒲津人也。年及佩觿挺然離俗。乃往中條山柏梯寺披削。誦通經業受具律儀。誓以傳講為己事。勤苦忘疲。三藏俱尋九流外贍。於時籍甚孰不欽崇。貞元四年奉詔與罽賓國般若三藏。同譯大乘理趣六波羅蜜經十卷。至五年二月四日解座。寫本進過。尋奉德宗敕。令秀造疏上表云。去年十一月二十八日。右街功德使王希遷。奉宣令良秀等修撰新翻大乘理趣六波羅蜜經疏者。伏聞至道同源聖人一貫。大雄示相演妙音于獨園。寶位分身霈湛恩于雙闕。開佛日于聖日。降絲綸於法輪。所以揚化慈航致人壽域。不然豈得握真符而契合。應休運以感通。況以此經如來之密印群生之度門。得白馬之寶函啟青龍之秘藏。是第一義理去筌蹄。于最後乘說無分別。加以天文煥發睿思昭回真如契心已闡微于釋氏。般若制序諒纘文于太宗。慈雲溥潤于大根。湛露
垂滋于貝葉。良秀等。材惟末學性異生知。謬寄討論伏增殞越。上承嚴旨徒側管以窺天。虔奉本師懼升堂而鼓瑟。所修撰疏一部。謹附王希遷隨表奉進。伏乞聖慈許令同修疏沙門談筵于當寺贊演及流佈中外所冀落落真言示丹青于新學。明明像教流粉澤于將來。帝覽奏敕內給事毛瑛琦。宣慰良秀談筵道恒等。宜共賜絹九十匹。至可領取。比修疏義甚大勤勞也。秋熱兼問。師等各平安好在。秀之辭筆義端時少倫匹。終沒罔知時代焉。
唐京師西明寺慧琳傳
釋慧琳。姓裴氏。疏勒國人也。始事不空三藏為室灑。內持密藏外究儒流。印度聲明支那詁訓靡不精奧。嘗謂翻梵成華。華皆典故。典故則西干細語也。遂引用字林字統聲類三蒼切韻玉篇諸經雜史。參合佛意詳察是非。撰成大藏音義一百卷。起貞元四年迄元和五載方得絕筆。貯其本于西明藏中。京邑之間一皆宗仰。琳以元和十五年庚子卒于所住。春秋八十四矣。殆大中五年有奏請入藏流行。近以海中高麗國雖三韓夷族偏尚釋門。周顯德中遣使赍金。入浙中求慧琳經音義。時無此本故有闕如。
宋高僧傳卷第五 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第六
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
【現代漢語翻譯】 現代漢語譯本： 我（良秀等）才疏學淺，有的是天生的智慧，有的是後天的學習。我冒昧地參與討論，內心惶恐不安。我奉皇上的旨意，就像用竹管窺視天空一樣，只能看到很小的一部分。我虔誠地遵循本師的教誨，就像在升堂演奏時擔心鼓瑟一樣，技藝不精。我所撰寫的疏一部，謹附在王希遷的奏表中一同奉上。懇請皇上慈悲，允許我和同修疏的沙門談筵在寺廟中讚揚和傳播佛法，希望用清晰的真言來啟示新學者，用鮮明的佛法教義來澤被後世。皇帝看了奏表，敕令內給事毛瑛琦，宣慰良秀、談筵、道恒等人，賞賜絹九十匹，讓他們去領取。認為修疏的意義重大，非常勤勞。秋天炎熱，順便問候各位法師是否平安。良秀的文筆和義理都很出色，當時很少有人能與他相比。最終去世的時間和地點已經無從得知。
唐京師西明寺慧琳傳
釋慧琳（Shi Huilin），姓裴氏，是疏勒國（Shule Kingdom）人。他最初侍奉不空三藏（Amoghavajra）為弟子，精通內外。對內，他持有秘密的佛教經典；對外，他研究儒家學說。印度聲明（Indian grammar）、支那詁訓（Chinese exegesis）沒有不精通的。他曾經說過，將梵文翻譯成華文，華文都是有典故的。而典故就是西干（Western regions）的細語。於是他引用了《字林（Zi Lin）》、《字統（Zi Tong）》、《聲類（Sheng Lei）》、《三蒼（San Cang）》、《切韻（Qie Yun）》、《玉篇（Yu Pian）》等書籍，以及各種經書雜史，參考佛經的含義，詳細考察是非，撰寫成《大藏音義（Dazang Yinyi）》一百卷。從貞元四年（Zhenyuan 4th year）開始，到元和五年（Yuanhe 5th year）才最終完成。將書稿儲藏在西明寺（Ximing Temple）的藏經閣中。京城一帶的人都非常敬仰他。慧琳在元和十五年（Yuanhe 15th year），庚子年，在所居住的地方去世，享年八十四歲。大約在大中五年（Dazhong 5th year），有人奏請將他的著作收入藏經並流行。近年來，海中的高麗國（Goryeo），雖然是三韓（Samhan）的夷族，但特別崇尚佛教。周顯德年間（Xiande period of Zhou Dynasty），派遣使者攜帶黃金，到浙江一帶尋求慧琳的《經音義（Jing Yinyi）》。當時沒有這本書，所以有所缺失。
宋高僧傳卷第五 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第六
宋左街天壽寺（Tianshou Temple）通慧大師（Tonghui Daishi）賜紫沙門（賜紫沙門）贊寧（Zanning）等奉敕撰
【English Translation】 English version: I (Liangxiu and others), with limited talent and shallow learning, possess both innate wisdom and acquired knowledge. I presumptuously participate in discussions, feeling apprehensive and uneasy. I follow the Emperor's decree, like peering at the sky through a bamboo tube, only able to see a small part. I reverently follow the teachings of my master, like being anxious about playing the zither when performing in the hall, lacking proficiency. The commentary I have written, one part, is respectfully submitted together with Wang Xiqian's memorial. I earnestly request the Emperor's compassion to allow me and the Shamen Tanyan, who co-authored the commentary, to praise and propagate the Dharma in the temple, hoping to use clear and true words to enlighten new learners, and to benefit future generations with distinct Buddhist teachings. The Emperor read the memorial and ordered the inner attendant Mao Yingqi to comfort Liangxiu, Tanyan, Daoheng, and others, and bestowed upon them ninety bolts of silk for them to receive. He considered the significance of writing the commentary to be great, and that they had worked very diligently. As autumn is hot, he also inquired whether the masters were safe and well. Liangxiu's writing and reasoning were outstanding, and few could compare to him at the time. Ultimately, the time and place of his death are unknown.
Biography of Huilin of Ximing Temple in the Tang Dynasty Capital
釋Huilin (Shi Huilin), whose surname was Pei, was a native of the Shule Kingdom. He initially served Amoghavajra as a disciple, mastering both internal and external knowledge. Internally, he held secret Buddhist scriptures; externally, he studied Confucianism. He was proficient in Indian grammar and Chinese exegesis. He once said that when translating Sanskrit into Chinese, the Chinese words are all based on classical allusions. And the allusions are the detailed language of the Western Regions. Therefore, he cited books such as Zi Lin, Zi Tong, Sheng Lei, San Cang, Qie Yun, Yu Pian, as well as various scriptures and historical records, referring to the meaning of Buddhist scriptures, and carefully examining right and wrong, and compiled one hundred volumes of the Dazang Yinyi. Starting from the 4th year of Zhenyuan, it was finally completed in the 5th year of Yuanhe. The manuscript was stored in the Sutra Pavilion of Ximing Temple. People in the capital area admired him very much. Huilin passed away in the 15th year of Yuanhe, the year of Gengzi, at the place where he lived, at the age of eighty-four. Around the 5th year of Dazhong, someone requested that his works be included in the Tripitaka and circulated. In recent years, the Goryeo Kingdom in the sea, although a barbarian tribe of the Three Hans, particularly admired Buddhism. During the Xiande period of the Zhou Dynasty, they sent envoys with gold to Zhejiang to seek Huilin's Jing Yinyi. At that time, there was no such book, so there were some deficiencies.
Song Biographies of Eminent Monks, Volume 5 Taisho Tripitaka Volume 50 No. 2061 Song Biographies of Eminent Monks
Song Biographies of Eminent Monks, Volume 6
Compiled by Zanning, the Purple-robed Shamen, Tonghui Daishi of Tianshou Temple on the Left Street of the Song Dynasty, and others, by Imperial Order
義解篇第二之三(正傳十四人附見六人)
唐京師崇福寺惟愨傳一(慧震弘沇)
釋惟愨。俗姓連氏。齊大夫稱之後。本憑翊人。官居上黨為潞人也。九歲割愛冠年納戒。母氏昆弟歸於法門。故愨從其受教。瀾漪內湛葳𦼆外發。嗜學服勤必無倦色。乃辭渭陽尋師隸業。或經筵首席。或論集前驅。或參問禪宗。或附麗律匠。其志淵曠欲皆吞納之。年臨不惑尚住神都。因受舊相房公融宅請。未飯之前宅中出經函云。相公在南海知南銓。預其翻經。躬親筆受首楞嚴經一部。留家供養。今筵中正有十僧。每人可開題一卷。愨坐居第四。舒經見富樓那問生起義。覺其文婉其理玄。發願撰疏。疏通經義。及歸院矢誓寫文殊菩薩像。別誦名號計一十年。厥志堅強遂有冥感。忽夢妙吉祥乘狻猊自愨之口入。由茲下筆若大覺之被善現談般若焉。起大曆元年丙午也。及將徹簡。于臥寐中見由口而出。在乎華嚴宗中。文殊智也。勒成三卷。自謂從淺智中衍出矣。於今盛行。一說楞嚴經。初是荊州度門寺神秀禪師在內時得本。后因館陶沙門慧震於度門寺傳出。愨遇之著疏解之。後有弘沇法師者。蜀人也。作義章開釋此經。號資中疏。其中亦引震法師義例。似有今古之說。此岷蜀行之。近亦流江表焉。
唐京師千福寺懷感傳
【現代漢語翻譯】 現代漢語譯本：
義解篇第二之三（正傳十四人附見六人）
唐京師崇福寺惟愨（wéi què）傳一（慧震（huì zhèn）、弘沇（hóng yǎn））
釋惟愨（shì wéi què），俗姓連氏，是齊國大夫連稱的後代。原本是憑翊人，做官在上黨，是潞州人。九歲時就捨棄世俗的愛，二十歲成年時接受戒律。母親的兄弟出家在佛門，所以惟愨（wéi què）跟隨他學習。他內心的才華像水波一樣深沉，外表卻很謙遜。他愛好學習，勤奮努力，從不厭倦。於是告別渭陽，尋找老師學習。有時在經筵上坐在首席，有時在辯論會上做先鋒，有時參問禪宗，有時依附律宗。他的志向淵博開闊，想要全部吸收。將近四十歲時，還住在京城。因為接受了舊相國房融（fáng róng）的邀請到他家。吃飯前，房融（fáng róng）家拿出經書說，相國在南海時任南銓，參與翻譯經書，親自筆錄了《首楞嚴經》一部，留在家裡供養。現在宴席中有十位僧人，每人可以開題講一卷。惟愨（wéi què）坐在第四位，打開經書看到富樓那（fù lóu nuó）問生起義。覺得它的文字優美，道理玄妙，發願撰寫疏解，疏通經義。等到回到寺院，發誓要畫文殊菩薩像，另外誦唸文殊菩薩名號，計劃十年。他的志向堅定，於是有了冥冥中的感應。忽然夢見妙吉祥（miào jí xiáng）（文殊菩薩的別稱）騎著狻猊（suān ní）（獅子）從惟愨（wéi què）的口中進入。從此下筆如有神助，好像大覺（dà jué）（佛）為善現（shàn xiàn）（須菩提的別稱）談論般若一樣。開始於大曆元年丙午年。等到快要完成時，在睡夢中看見文殊菩薩從口中出來，住在華嚴宗中，是文殊菩薩的智慧。寫成三卷。他自己認為是從淺薄的智慧中演化出來的。如今非常盛行。一種說法是，《楞嚴經》最初是荊州度門寺的神秀（shén xiù）禪師在宮中時得到的版本。後來因為館陶的沙門慧震（huì zhèn）從度門寺傳出。惟愨（wéi què）遇到它，就著書疏解它。後來有弘沇（hóng yǎn）法師，是蜀地人。作《義章》來開釋這部經，號稱《資中疏》。其中也引用了慧震（huì zhèn）法師的義例，似乎有古今之說。這部疏在岷江和蜀地流傳，最近也流傳到江浙一帶。
唐京師千福寺懷感（huái gǎn）傳 English version:
Section 2.3 of Interpretations of Meaning (Biographies of 14 Principal Figures with 6 Additional Figures)
Biography of Wei Que (wéi què) of Chongfu Temple in the Capital City of Tang Dynasty 1 (Hui Zhen (huì zhèn), Hong Yan (hóng yǎn))
釋惟愨 (Shì Wéi Què), whose lay surname was Lian, was a descendant of Lian Cheng, a high official of the Qi state. Originally from Pingyi, he served as an official in Shangdang and was a native of Luzhou. At the age of nine, he relinquished worldly affections, and at the age of twenty, he received the precepts. His mother's brother was a monk, so Wei Que followed him to study Buddhism. His inner talents were as deep as the waves, but his outward appearance was humble. He loved learning and was diligent, never showing any signs of weariness. Therefore, he bid farewell to Weiyang and sought teachers to study with. Sometimes he sat in the chief seat at scripture lectures, sometimes he was a vanguard in debates, sometimes he consulted with Chan masters, and sometimes he attached himself to Vinaya masters. His ambition was vast and he wanted to absorb everything. Approaching the age of forty, he still resided in the capital. Because he accepted the invitation of the former Chancellor Fang Rong (fáng róng) to his home. Before the meal, Fang Rong's family brought out a scripture box and said, 'When the Chancellor was in the South Sea serving as Nan Quan, he participated in the translation of scriptures and personally transcribed a copy of the Shurangama Sutra, which he kept at home for veneration. Now there are ten monks at the banquet, and each person can open and lecture on one volume.' Wei Que sat in the fourth position, opened the scripture, and saw Purna (fù lóu nuó) asking about the meaning of arising. He felt that its words were elegant and its principles profound, and he vowed to write a commentary to elucidate the meaning of the sutra. After returning to the temple, he vowed to paint an image of Manjushri Bodhisattva and recite his name for ten years. His will was firm, and he had a mystical experience. Suddenly, he dreamed that Wonderful Auspiciousness (miào jí xiáng) (another name for Manjushri Bodhisattva) rode a Suanni (suān ní) (lion) and entered Wei Que's mouth. From then on, his writing flowed effortlessly, as if the Greatly Enlightened One (dà jué) (Buddha) was discussing Prajna with Good Manifestation (shàn xiàn) (another name for Subhuti). This began in the Bingwu year of the first year of the Dali era. When it was about to be completed, he saw in a dream that Manjushri Bodhisattva came out of his mouth and resided in the Huayan school, which is the wisdom of Manjushri Bodhisattva. It was written in three volumes. He himself believed that it was evolved from shallow wisdom. Now it is very popular. One account says that the Shurangama Sutra was originally obtained by Chan Master Shenxiu (shén xiù) of Dumen Temple in Jingzhou when he was in the palace. Later, it was transmitted from Dumen Temple by the Shramana Hui Zhen (huì zhèn) of Guantao. Wei Que encountered it and wrote a commentary on it. Later, there was Dharma Master Hong Yan (hóng yǎn) from Shu. He wrote 'Yizhang' to explain this sutra, which is called 'Zizhong Commentary'. It also quoted the examples of Dharma Master Hui Zhen, which seems to have ancient and modern interpretations. This commentary is popular in Minjiang and Shu, and has recently spread to the Jiangzhe area.
Biography of Huai Gan (huái gǎn) of Qianfu Temple in the Capital City of Tang Dynasty
【English Translation】 English version:Section 2.3 of Interpretations of Meaning (Biographies of 14 Principal Figures with 6 Additional Figures) English version:Biography of Wei Que (wéi què) of Chongfu Temple in the Capital City of Tang Dynasty 1 (Hui Zhen (huì zhèn), Hong Yan (hóng yǎn)) English version:釋惟愨 (Shì Wéi Què), whose lay surname was Lian, was a descendant of Lian Cheng, a high official of the Qi state. Originally from Pingyi, he served as an official in Shangdang and was a native of Luzhou. At the age of nine, he relinquished worldly affections, and at the age of twenty, he received the precepts. His mother's brother was a monk, so Wei Que followed him to study Buddhism. His inner talents were as deep as the waves, but his outward appearance was humble. He loved learning and was diligent, never showing any signs of weariness. Therefore, he bid farewell to Weiyang and sought teachers to study with. Sometimes he sat in the chief seat at scripture lectures, sometimes he was a vanguard in debates, sometimes he consulted with Chan masters, and sometimes he attached himself to Vinaya masters. His ambition was vast and he wanted to absorb everything. Approaching the age of forty, he still resided in the capital. Because he accepted the invitation of the former Chancellor Fang Rong (fáng róng) to his home. Before the meal, Fang Rong's family brought out a scripture box and said, 'When the Chancellor was in the South Sea serving as Nan Quan, he participated in the translation of scriptures and personally transcribed a copy of the Shurangama Sutra, which he kept at home for veneration. Now there are ten monks at the banquet, and each person can open and lecture on one volume.' Wei Que sat in the fourth position, opened the scripture, and saw Purna (fù lóu nuó) asking about the meaning of arising. He felt that its words were elegant and its principles profound, and he vowed to write a commentary to elucidate the meaning of the sutra. After returning to the temple, he vowed to paint an image of Manjushri Bodhisattva and recite his name for ten years. His will was firm, and he had a mystical experience. Suddenly, he dreamed that Wonderful Auspiciousness (miào jí xiáng) (another name for Manjushri Bodhisattva) rode a Suanni (suān ní) (lion) and entered Wei Que's mouth. From then on, his writing flowed effortlessly, as if the Greatly Enlightened One (dà jué) (Buddha) was discussing Prajna with Good Manifestation (shàn xiàn) (another name for Subhuti). This began in the Bingwu year of the first year of the Dali era. When it was about to be completed, he saw in a dream that Manjushri Bodhisattva came out of his mouth and resided in the Huayan school, which is the wisdom of Manjushri Bodhisattva. It was written in three volumes. He himself believed that it was evolved from shallow wisdom. Now it is very popular. One account says that the Shurangama Sutra was originally obtained by Chan Master Shenxiu (shén xiù) of Dumen Temple in Jingzhou when he was in the palace. Later, it was transmitted from Dumen Temple by the Shramana Hui Zhen (huì zhèn) of Guantao. Wei Que encountered it and wrote a commentary on it. Later, there was Dharma Master Hong Yan (hóng yǎn) from Shu. He wrote 'Yizhang' to explain this sutra, which is called 'Zizhong Commentary'. It also quoted the examples of Dharma Master Hui Zhen, which seems to have ancient and modern interpretations. This commentary is popular in Minjiang and Shu, and has recently spread to the Jiangzhe area. English version:Biography of Huai Gan (huái gǎn) of Qianfu Temple in the Capital City of Tang Dynasty
釋懷感。不知何許人也。秉持強悍精苦從師。義不入神未以為得。四方同好就霧市焉。唯不信念佛少時逕生安養。疑冰未泮遂謁善導用決猶豫。導曰。子傳教度人。為信后講為渺茫無詣。感曰。諸佛誠言不信不講。導曰。若如所見令唸佛往生。豈是魔說耶。子若信之至心念佛當有證驗。乃入道場三七日不睹靈瑞。感自恨罪障深。欲絕食畢命。導不許。遂令精虔三年唸佛。后忽感靈瑞。見金色玉毫便證唸佛三昧。悲恨宿垢業重妄構眾愆懺悔發露。乃述決疑論七卷(即群疑論是也)。臨終果有化佛來迎。合掌面西而往矣。
唐吳興法海傳
釋法海字文允。姓張氏。丹陽人。少出家于鶴林寺。白駒匪食其場苗。金翅俄翔其海面。曲從師教周覽群經。大壑納川鄧林聚羽。是以圓入一性學階空王。擅當代獨悟之名。剖先賢不決之義。一時外學六籍該通。嘗謂人曰。佛法一門極唯心地。余皆椎輪也。天寶中預揚州法慎律師講肆。同曇一靈一等推為顏冉焉。復與杼山晝公為忘形之交林下之遊。黑白二徒多從求益焉。
唐洛京佛授記寺慧苑傳
釋慧苑。京兆人也。少而秀異蔚有茂才。厭彼塵寰投于凈域。禮華嚴法藏為師。陶神練性。未幾深達法義。號上首門人也。有勤無惰內外該通。華嚴一宗尤成精
【現代漢語翻譯】 現代漢語譯本：
釋懷感（Shi Huaigan）：不知是哪裡人。他秉持著堅強刻苦的精神跟隨老師學習。如果義理不能深入領會，就不認為自己有所得。四方誌同道合的人都聚集到他那裡求學。只是不相信念佛可以在短暫的時間內往生安養凈土。懷疑就像冰沒有融化一樣，於是去拜見善導（Shandao）大師，以解決心中的疑惑。善導大師說：『您傳教度人，是爲了相信之後才講，還是因為渺茫無所依據才講？』懷感說：『諸佛誠實之言，不相信就不講。』善導大師說：『如果像您所見，唸佛往生，難道是魔的說法嗎？您如果相信，至心念佛，應當會有證驗。』於是懷感進入道場，連續二十一天沒有看到任何靈瑞。懷感自責罪障深重，想要絕食而死。善導大師不允許，於是讓他精進虔誠地念佛三年。後來忽然感應到靈瑞，見到金色的玉毫，便證得了唸佛三昧。他悲傷痛恨自己宿世的罪業深重，虛構了許多過錯，於是懺悔發露。於是撰寫了《決疑論》七卷（就是《群疑論》）。臨終時果然有化佛前來迎接，他合掌面向西方而往生了。
唐吳興法海傳
釋法海（Shi Fahai），字文允（Wenyun），姓張（Zhang）氏，丹陽（Danyang）人。年少時在鶴林寺（Helin Temple）出家。白駒不吃那裡的草，金翅鳥在那裡海面上飛翔。他全面地學習老師所教的，廣泛地閱讀各種經典，就像大壑容納河流，鄧林聚集羽毛一樣。因此圓融地進入一性，學習空王的階位，享有當代獨悟的名聲，剖析了先賢不能決斷的疑義。一時之間，外道的六籍都通曉。曾經對人說：『佛法一門，最重要的是心地，其餘的都是粗略的。』天寶（Tianbao）年間，參與揚州（Yangzhou）法慎（Fashen）律師的講座，與曇一（Tanyi）、靈一（Lingyi）等人被推崇為顏回、冉求一樣的人。又與杼山（Zhushan）晝公（Zhou Gong）結為忘形之交，一起在山林下漫遊。僧俗二眾很多人都向他求教。
唐洛京佛授記寺慧苑傳
釋慧苑（Shi Huiyuan），京兆（Jingzhao）人。年少時就非常優秀，很有才華。厭惡塵世，投身於清凈的佛門。拜華嚴法藏（Huayan Fazang）為師，陶冶精神，磨練心性。沒過多久，就深刻地通達了佛法的義理，被稱為上首弟子。他勤奮不懈，內外典籍都通曉，尤其精通華嚴宗。
【English Translation】 English version:
Shi Huaigan: It is not known where he was from. He upheld a strong and diligent spirit, following his teacher. If the meaning was not deeply understood, he did not consider himself to have gained anything. Like-minded people from all directions gathered to him to study. However, he did not believe that reciting the Buddha's name could lead to rebirth in the Pure Land of Bliss in a short time. Doubting like ice that had not melted, he went to visit Master Shandao (Shandao) to resolve his doubts. Master Shandao said, 'Do you teach and guide people because you believe before you speak, or because you speak without a basis?' Huaigan said, 'The truthful words of all Buddhas, I do not speak if I do not believe.' Master Shandao said, 'If, as you see it, reciting the Buddha's name leads to rebirth, is that the teaching of a demon? If you believe it, recite the Buddha's name with utmost sincerity, and there should be evidence.' Thereupon, Huaigan entered the monastery and did not see any auspicious signs for twenty-one days. Huaigan blamed himself for his deep karmic obstacles and wanted to starve himself to death. Master Shandao did not allow it, so he instructed him to diligently and devoutly recite the Buddha's name for three years. Later, he suddenly sensed auspicious signs, saw golden rays of light, and attained the Samadhi of Buddha Recitation. He grieved and hated his heavy karmic sins from past lives, fabricated many faults, and then repented and confessed. Thereupon, he wrote seven volumes of 'Resolving Doubts' (Jue Yi Lun) (which is the 'Treatise on Resolving Doubts'). At the time of his death, a manifested Buddha came to greet him, and he joined his palms, faced west, and passed away.
Biography of Shi Fahai of Wuxing in the Tang Dynasty
Shi Fahai, styled Wenyun, surname Zhang, was a native of Danyang. He became a monk at Helin Temple at a young age. The white colt did not eat the grass there, and the golden-winged bird flew over the sea surface there. He comprehensively studied what the teacher taught and extensively read various scriptures, just as a large ravine accommodates rivers and a Deng forest gathers feathers. Therefore, he harmoniously entered the One Nature and studied the rank of the Empty King, enjoying the reputation of unique enlightenment in his time, and analyzing the doubts that the former sages could not resolve. For a time, he was proficient in the six classics of external teachings. He once said to people, 'In the Dharma of the Buddha, the most important thing is the mind-ground; the rest are rudimentary.' During the Tianbao era, he participated in the lectures of Lawyer Fashen of Yangzhou, and he and Tanyi, Lingyi, and others were praised as being like Yan Hui and Ran Qiu. He also became a close friend with Zhou Gong of Zhushan, wandering together in the mountains and forests. Many monks and laypeople sought instruction from him.
Biography of Shi Huiyuan of the Buddha Prediction Temple in Luoyang during the Tang Dynasty
Shi Huiyuan, a native of Jingzhao. He was outstanding and talented from a young age. Disgusted with the mundane world, he devoted himself to the pure realm of Buddhism. He took Huayan Fazang as his teacher, cultivating his spirit and refining his nature. Before long, he deeply understood the meaning of the Dharma and was called the foremost disciple. He was diligent and tireless, and he was proficient in both internal and external scriptures, especially in the Huayan school.
博。苑依寶性論立四種教。為有四類不識如來藏。如生盲人。則凡夫聲聞辟支初心菩薩也。一迷真異執教當凡夫。二真一分半教當二乘。三真一分滿教當初心菩薩。四真具滿教當識如來藏者也。諸師處判或依或違。然其綱領教乘一家之說。次以新譯之經未有音釋披讀之者取決無從。遂博覽經書恢張詁訓。撰成二卷。俾初學之流不遠求師覽無滯句旋曉字源。然稟從賢首之門。不負庭訓之美也。
唐處州法華寺智威傳(慧威)
釋智威。姓蔣氏縉雲人也。穎脫塵蒙心遊物表。少事師于軒轅氏煉丹山。聞天臺宗教盛。遂負笈往沃洲石城寺。親灌頂禪師求請心要。既而得一融道體二居宗。定慧方均寂照相半。雖云自了急在利他。天與多能富有辭藻。著桃巖寺碑與頭陀寺碑。氣度相表。后以法眼付授慧威焉。時傳威是徐陵後身。其利智雄才斷可知矣。又釋慧威。姓留氏。東陽人也。總角之年露其舊習。抉開愛網。徑入空門。不滯一方仍參三益。聞縉雲大威禪師盛行禪法。裹足造焉。刻志忘勞睹威墻奧。一日千里罔不推稱。至有成業時謂小威。然其樂靜居山罕交人事。指教門人不少。傑出者左溪玄朗矣威常修止觀匪棄光陰。說與行而並馳。語將默而齊貫。落落然汪汪然。人無得名焉。
唐臺州國清寺湛然傳
【現代漢語翻譯】 現代漢語譯本： 博。根據《寶性論》（Ratnagotravibhāga，解釋一切眾生皆有如來藏的論典）建立了四種教法。因為有四類人不認識如來藏（Tathāgatagarbha，如來之胎、如來之性），就像天生的盲人一樣，他們是凡夫、聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、辟支佛（Pratyekabuddha，無師自悟者）和初發心的菩薩。第一種是迷於虛妄的異見執著，這種教法對應于凡夫。第二種是隻理解真理的一部分，這種教法對應于聲聞和辟支佛。第三種是理解真理的一部分但比較圓滿，這種教法對應于初發心的菩薩。第四種是完全理解真理，這種教法對應于認識如來藏的人。各家師父的判斷或者依據或者違背這些教法。然而，其綱領和教法體系是一致的。由於新翻譯的經典還沒有音釋，沒有披閱研讀的人，所以無從決斷。於是廣泛閱讀經書，發揚訓詁，撰寫成兩卷。使初學者不必遠求師父，閱讀沒有滯澀的語句，很快明白字源。這是秉承賢首宗（賢首大師的宗派）的傳統，沒有辜負師門的教誨。
唐處州法華寺智威傳（慧威）
釋智威，姓蔣，是縉雲人。他天資聰穎，擺脫了塵世的束縛，心神遊於物外。年輕時在軒轅氏的煉丹山拜師學習。聽說天臺宗（Tiantai school，中國佛教宗派）的教義興盛，於是揹著書箱前往沃洲石城寺。親近灌頂禪師（Guanding，天臺宗的祖師）請求學習心要。之後，他領悟了一融道體和二居宗的道理。定慧（Samadhi and Prajna，禪定和智慧）均等，寂照（stillness and illumination）相半。雖然已經自我了悟，但急於利益他人。天生多才多藝，富有文采。他撰寫的桃巖寺碑和頭陀寺碑，氣度互相輝映。後來將法眼（Dharma Eye，佛教的智慧之眼）傳授給慧威。當時人們傳說慧威是徐陵（南朝陳文學家）的後身。他的利智和雄才果斷由此可知。釋慧威，姓留，是東陽人。從小就顯露出前世的習性，斬斷了愛慾的束縛，直接進入空門。不滯留在一個地方，仍然參訪三益（指三種有益的朋友或修行方式）。聽說縉雲大威禪師盛行禪法，便前往拜訪。他刻苦努力，忘記疲勞，看到了大威禪師的深奧之處。一天千里，沒有不推崇讚揚的。以至於成就事業時，人們稱他為小威。然而，他喜歡安靜地居住在山中，很少與人交往。指教的門人不多，其中傑出的是左溪玄朗。慧威經常修習止觀（Śamatha-vipassanā，止息和觀照），不放棄光陰。說和行並駕齊驅，語和默齊頭並進。他的境界高遠而深邃，人們無法完全瞭解。
唐臺州國清寺湛然傳
【English Translation】 English version: Bo. Based on the Ratnagotravibhāga (Treatise on the Buddha-nature), four types of teachings are established. This is because there are four types of people who do not recognize the Tathāgatagarbha (the womb of the Tathāgata, the nature of the Tathāgata), just like those born blind. They are ordinary people, Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and Bodhisattvas who have just begun their practice. The first type is those who are deluded by false and different views, and this teaching corresponds to ordinary people. The second type is those who only understand a portion of the truth, and this teaching corresponds to Śrāvakas and Pratyekabuddhas. The third type is those who understand a portion of the truth but in a relatively complete way, and this teaching corresponds to Bodhisattvas who have just begun their practice. The fourth type is those who fully understand the truth, and this teaching corresponds to those who recognize the Tathāgatagarbha. The judgments of various masters either follow or contradict these teachings. However, their principles and teaching systems are consistent. Because the newly translated scriptures do not yet have phonetic annotations, and no one has read and studied them, there is no way to make a decision. Therefore, he extensively read scriptures, promoted exegesis, and compiled them into two volumes. This allows beginners to not have to seek teachers far away, to read without encountering difficult sentences, and to quickly understand the origin of words. This is in accordance with the tradition of the Huayan school (the school of Master Xianshou), and it does not betray the teachings of the school.
Biography of Zhiwei of Fahua Temple in Chuzhou, Tang Dynasty (Huiwei)
釋Zhiwei, whose surname was Jiang, was a native of Jinyun. He was intelligent and free from the bonds of the mundane world, and his mind wandered beyond material things. In his youth, he studied with a teacher at the Alchemy Mountain of Xuanyuan. Hearing that the teachings of the Tiantai school (a Chinese Buddhist school) were flourishing, he carried his books to Shicheng Temple in Wozhou. He approached Chan Master Guanding (a patriarch of the Tiantai school) to request the essentials of the mind. Later, he understood the principles of 'one unifying the essence of the Tao' and 'two residing in the school'. Samadhi (concentration) and Prajna (wisdom) were equal, and stillness and illumination were balanced. Although he had already attained self-realization, he was eager to benefit others. He was naturally talented and rich in literary talent. The steles of Taoyan Temple and Toutuo Temple that he wrote reflected each other in their grandeur. Later, he passed on the Dharma Eye (the eye of wisdom in Buddhism) to Huiwei. At that time, people said that Huiwei was the reincarnation of Xu Ling (a writer of the Chen Dynasty in the Southern Dynasties). His sharp intelligence and decisive talent can be seen from this.釋Huiwei, whose surname was Liu, was a native of Dongyang. From a young age, he revealed his past habits, cut off the bonds of love and desire, and directly entered the gate of emptiness. He did not stay in one place, but continued to visit Sanyi (referring to three beneficial friends or practices). Hearing that Chan Master Dawei of Jinyun was promoting Chan practice, he went to visit him. He worked hard and forgot his fatigue, and saw the profundity of Chan Master Dawei. He progressed a thousand miles a day, and there was no one who did not admire and praise him. To the point that when he achieved his career, people called him Little Wei. However, he liked to live quietly in the mountains and rarely interacted with people. He did not teach many disciples, and the outstanding one was Xuanlang of Zuoxi. Huiwei often practiced Śamatha-vipassanā (stopping and observing), and did not waste time. Speaking and acting went hand in hand, and speech and silence went together. His realm was lofty and profound, and people could not fully understand it.
Biography of Zhanran of Guoqing Temple in Taizhou, Tang Dynasty
釋湛然。俗姓戚氏。世居晉陵之荊溪。則常州人也。昔佛滅度后。十有三世至龍樹。始用文字廣第一義諦。嗣其學者號法性宗。元魏高齊間有釋慧文。默而識之。授南嶽思大師。由是有三觀之學。洎智者大師蔚然興于天臺。而其道益大。以教言之則然乃龍樹之裔孫也。智者之五世孫也。左溪朗公之法子也。家本儒墨。我獨有邁俗之志。童丱邈焉異於常倫。年二十餘受經於左溪。與之言大駭。異日謂然曰。汝何夢乎。然曰。疇昔夜夢披僧服掖二輪游大河之中。左溪曰。嘻汝當以止觀二法度群生於生死淵乎。乃授以本師所傳止觀。然德宇凝精神鋒爽拔。其密識深行沖氣慧用。方寸之間合於天倪。至是始以處士傳道。學者悅隨。如群流之趣于大川也。天寶初年解逢掖而登僧籍。遂往越州曇一律師法集。廣尋持犯開制之律范焉。復于吳郡開元寺敷行止觀。無何朗師捐代。挈密藏獨運于東南。謂門人曰。道之難行也我知之矣。古先至人。靜以觀其本。動以應乎物。二俱不住。乃蹈于大方。今之人或蕩于空或膠于有。自病病他道用不振。將欲取正舍予誰歸。於是大啟上法旁羅萬行。盡攝諸相入于無間。即文字以達觀。導語默以還源。乃祖述所傳章句凡十數萬言。心度諸禪身不逾矩。三學俱熾群疑日潰。求珠問影之類。稍見罔象
之功行。止觀之盛始然之力也。天寶末。大曆初。詔書連徴。辭疾不就。當大兵大饑之際。揭厲法流學徒愈繁。瞻望堂室以為依怙。然慈以接之謹以守之。大布而衣一床而居。以身誨人耆艾不息。建中三年二月五日示疾佛隴道場。顧語學徒曰。道無方性無體。生歟死歟其旨一貫。吾歸骨此山報盡今夕。要與汝輩談道而訣。夫一念無相謂之空。無法不備謂之假。不一不異謂之中。在凡為三因。在聖為三德。爇炷則初后同相。涉海則淺深異流。自利利人在此而已。爾其志之。言訖隱幾泊然而化。春秋七十二。法臘三十四。門人號咽。奉全身起塔。袝于智者大師塋兆西南隅焉。入室弟子吳門元浩。可謂邇其人近其室矣。然平日輯纂教法。明決前疑開發后滯。則有法華釋簽法華疏記各十卷。止觀輔行傳弘訣十卷。法華三昧補助儀一卷。方等懺補闕儀二卷。略維摩疏十卷。維摩疏記三卷。重治定涅槃疏十五卷。金[鏍-糸+廾]論一卷。及止觀義例止觀大意止觀文句十妙不二門等。盛行於世。詳其然師始天寶終建中。以自證之心說未聞之法。經不云乎。云何于少時大作佛事。然師有焉。其朝達得其道者。唯梁肅學士。故摛鴻筆成絕妙之辭。彼題目云。嘗試論之。聖人不興其間必有命世者出焉。自智者以法傳灌頂。頂再世至於左溪
。明道若昧。待公而發乘此寶。乘煥然中興。蓋受業身通者三十有九僧。搢紳先生高位崇名。屈體承教者又數十人。師嚴道尊遐邇歸仁。向非命世而生則何以臻此。觀夫梁學士之論擬議偕齊。非此人何以動鴻儒。非此筆何以銘哲匠。蓋洞入門室見宗廟之富。故以是研論矣。吁吾徒往往有不知然之道。詩云。維鵲有巢維鳩居之。梁公深入佛之理窟之謂歟。有會稽法華山神邕作真贊。至大宋開寶中。吳越國王錢氏。追重而誄之。號圓通尊者焉。可不是歟。
唐蘇州開元寺元浩傳
釋元浩。姓秦氏。字廣成。吳門人也。綺歲依晉陵靈山寺慧日禪師出家。具滿律戒。配本州龍興寺。尋為荊溪湛然禪師囑累弟子。初受法華止觀已得醍醐。唯以裂大網感大果成大行歸大處以為大愿。宴居三昧常隨佛后。希夷自得人莫能知。其秘密深遠如海印三昧。不言出處常行佛事。與夫難行苦行更相祖述。默傳心要為論為記。靈芝瑞草以為功德。傳於後世者不同日而語矣。浩註解大涅槃經。為文首序。德美圓實志願顯現。蓋錄其所證之意而見於文。曰余聞先覺之大寶曰常。在宥布和之盛典曰教。率土知化之歸宗曰行。交感人心之至極曰證。然則以道御時。以法性合其運。當應物之際。與顯晦同其光。恢張至化。而自他昭著者。實播於
【現代漢語翻譯】 現代漢語譯本：
（他的）明智之道好像顯得晦暗不明。（他）等待著達官顯貴來發揚光大佛法，憑藉著這個寶貴的佛法，使得佛法煥然一新，得以中興。大概接受他教導並通達佛法的人有三十九位僧人。那些身居高位、名聲顯赫的士紳先生們，謙卑地接受他的教誨的又有數十人。老師受到尊敬，佛法受到尊崇，遠近的人都歸向仁義。如果不是應運而生的人，又怎麼能達到這樣的成就呢？看那梁學士的議論，（人們）認為（他的議論）與（元浩）的見解一致。不是這個人，怎麼能打動那些大學者？不是這支筆，怎麼能為這位有智慧的匠人立傳？大概是（梁學士）已經深入（元浩）的門室，見識了宗廟的富麗堂皇，所以才用這些來研究討論吧。唉，我的學生們常常有不知道事物本然道理的情況。《詩經》上說：『喜鵲筑了巢，斑鳩卻來住。』梁公深入佛理的精髓，說的就是這種情況吧。有會稽法華山的神邕（Yong）為他作了真贊。到了大宋開寶年間，吳越國王錢氏追念他的功德，為他寫了祭文，尊稱他為圓通尊者。這難道不是理所當然的嗎？
唐蘇州開元寺元浩傳
釋元浩（Shi Yuanhao），姓秦，名廣成，是吳地人。年少時在晉陵靈山寺跟隨慧日禪師出家。受持了完備的律戒。被分配到本州的龍興寺。不久成為荊溪湛然禪師囑託的弟子。最初接受法華止觀就已經得到了醍醐般的妙味。只是以撕裂大網、感應大果、成就大行、迴歸大處作為自己的大愿。安居於三昧之中，常常追隨佛陀。希求得到的東西自然而然地得到，別人無法知道。他的秘密深遠就像海印三昧一樣。不談論自己的出身，常常做佛事。與那些難行苦行互相傚法。默默地傳授心要，著書立說。把靈芝瑞草看作是功德。流傳於後世的（事蹟）不可同日而語了。元浩註解《大涅槃經》，作為文章的開篇。德行美好圓滿，志願顯現。大概是記錄了他所證悟的意義而表現在文章中。說我聽說先覺的最大珍寶是『常』，在寬容平和的盛大典範是『教』，天下人都知道歸化的根本是『行』，交感人心的極致是『證』。那麼用道來駕馭時勢，用法性來契合時運，當應對事物的時候，與顯現和隱晦一同發光。弘揚偉大的教化，使自己和他人都能明白彰顯，實際上是傳播於 English version:
His wisdom seemed obscure. He waited for dignitaries to promote Buddhism, relying on this precious Dharma to rejuvenate and revitalize it. Approximately thirty-nine monks received his teachings and understood the Dharma. Dozens of high-ranking officials and renowned gentlemen humbly accepted his teachings. The teacher was respected, the Dharma was revered, and people from far and near turned to benevolence. If he had not been born to fulfill a destiny, how could he have achieved such accomplishments? Consider the discussions of Scholar Liang; people believed his views aligned with Yuanhao's. Without this person, how could he have moved those great scholars? Without this pen, how could he have written a biography for this wise craftsman? It seems that Scholar Liang had entered Yuanhao's inner chambers and witnessed the splendor of the ancestral temple, which is why he used these to study and discuss. Alas, my students often do not know the inherent principles of things. The Book of Songs says, 'The magpie builds a nest, but the dove occupies it.' Is this not what Master Liang meant by deeply understanding the essence of Buddhist principles? Shen Yong of Fahua Mountain in Kuaiji composed a true eulogy for him. During the Kaibao era of the Great Song Dynasty, King Qian of Wuyue posthumously honored him and wrote a eulogy, reverently calling him Venerable Yuantong (All-Pervading Understanding). Isn't this as it should be?
The Biography of Yuanhao of Kaiyuan Temple in Suzhou, Tang Dynasty
Shi Yuanhao (Monk Yuanhao), whose surname was Qin and given name Guangcheng, was a native of Wu. In his youth, he became a monk at Lingshan Temple in Jinling, following Chan Master Huiri. He received the complete precepts of the Vinaya. He was assigned to Longxing Temple in his prefecture. Soon after, he became a disciple entrusted by Chan Master Zhanran of Jingxi. Initially, upon receiving the Lotus Sutra's Samatha-vipassana, he had already obtained the exquisite taste of ghee. He solely regarded tearing apart the great net, sensing great fruits, accomplishing great practices, and returning to the great abode as his great vows. He resided peacefully in Samadhi, constantly following the Buddha. What he sought was naturally obtained, and others could not know it. His secrets were profound and far-reaching, like the Samadhi of the Ocean Seal. He did not speak of his origins but constantly performed Buddhist deeds. He emulated those difficult and arduous practices. He silently transmitted the essentials of the mind, writing treatises and records. He regarded lingzhi mushrooms and auspicious herbs as merits. The (deeds) passed down to later generations cannot be compared to those of the past. Yuanhao annotated the Mahaparinirvana Sutra, using it as the opening of his writing. His virtue was beautiful and complete, and his vows were manifest. It seems that he recorded the meaning of what he had realized and expressed it in his writing. He said, 'I have heard that the greatest treasure of the enlightened ones is 'Constancy,' the grand model of tolerance and harmony is 'Teaching,' the root to which all under heaven know to return is 'Practice,' and the ultimate of resonating with people's hearts is 'Realization.' Therefore, using the Way to govern the times, using the Dharma-nature to accord with the times, when responding to things, shining with both manifestation and concealment. Promoting great transformation, so that both oneself and others can clearly manifest, is actually spreading to
【English Translation】 Modern Chinese translation:
(His) wise path seems obscure. (He) waits for dignitaries to promote Buddhism, relying on this precious Dharma to rejuvenate and revitalize it. Approximately thirty-nine monks received his teachings and understood the Dharma. Dozens of high-ranking officials and renowned gentlemen humbly accepted his teachings. The teacher was respected, the Dharma was revered, and people from far and near turned to benevolence. If he had not been born to fulfill a destiny, how could he have achieved such accomplishments? Consider the discussions of Scholar Liang; people believed his views aligned with (Yuanhao's). Without this person, how could he have moved those great scholars? Without this pen, how could he have written a biography for this wise craftsman? It seems that (Scholar Liang) had entered (Yuanhao's) inner chambers and witnessed the splendor of the ancestral temple, which is why he used these to study and discuss. Alas, my students often do not know the inherent principles of things. The Book of Songs says, 'The magpie builds a nest, but the dove occupies it.' Is this not what Master Liang meant by deeply understanding the essence of Buddhist principles? Shen Yong (Yong) of Fahua Mountain in Kuaiji composed a true eulogy for him. During the Kaibao era of the Great Song Dynasty, King Qian of Wuyue posthumously honored him and wrote a eulogy, reverently calling him Venerable Yuantong (All-Pervading Understanding). Isn't this as it should be?
The Biography of Yuanhao of Kaiyuan Temple in Suzhou, Tang Dynasty
Shi Yuanhao (Monk Yuanhao), whose surname was Qin and given name Guangcheng, was a native of Wu. In his youth, he became a monk at Lingshan Temple in Jinling, following Chan Master Huiri. He received the complete precepts of the Vinaya. He was assigned to Longxing Temple in his prefecture. Soon after, he became a disciple entrusted by Chan Master Zhanran of Jingxi. Initially, upon receiving the Lotus Sutra's Samatha-vipassana, he had already obtained the exquisite taste of ghee. He solely regarded tearing apart the great net, sensing great fruits, accomplishing great practices, and returning to the great abode as his great vows. He resided peacefully in Samadhi, constantly following the Buddha. What he sought was naturally obtained, and others could not know it. His secrets were profound and far-reaching, like the Samadhi of the Ocean Seal. He did not speak of his origins but constantly performed Buddhist deeds. He emulated those difficult and arduous practices. He silently transmitted the essentials of the mind, writing treatises and records. He regarded lingzhi mushrooms and auspicious herbs as merits. The (deeds) passed down to later generations cannot be compared to those of the past. Yuanhao annotated the Mahaparinirvana Sutra, using it as the opening of his writing. His virtue was beautiful and complete, and his vows were manifest. It seems that he recorded the meaning of what he had realized and expressed it in his writing. He said, 'I have heard that the greatest treasure of the enlightened ones is 'Constancy,' the grand model of tolerance and harmony is 'Teaching,' the root to which all under heaven know to return is 'Practice,' and the ultimate of resonating with people's hearts is 'Realization.' Therefore, using the Way to govern the times, using the Dharma-nature to accord with the times, when responding to things, shining with both manifestation and concealment. Promoting great transformation, so that both oneself and others can clearly manifest, is actually spreading to English translation:
(His) enlightened way seems obscure. (He) waits for the nobles to promote and develop this treasure. Riding on this treasure, the Dharma is renewed and revitalized. Approximately thirty-nine monks received his teachings and understood the Dharma. Dozens of high-ranking officials and renowned gentlemen humbly accepted his teachings. The teacher was respected, the Dharma was revered, and people from far and near turned to benevolence. If he had not been born to fulfill a destiny, how could he have achieved such accomplishments? Consider the discussions of Scholar Liang; people believed his views aligned with (Yuanhao's). Without this person, how could he have moved those great scholars? Without this pen, how could he have written a biography for this wise craftsman? It seems that (Scholar Liang) had entered (Yuanhao's) inner chambers and witnessed the splendor of the ancestral temple, which is why he used these to study and discuss. Alas, my students often do not know the inherent principles of things. The Book of Songs says, 'The magpie builds a nest, but the dove occupies it.' Is this not what Master Liang meant by deeply understanding the essence of Buddhist principles? Shen Yong (Yong) of Fahua Mountain in Kuaiji composed a true eulogy for him. During the Kaibao era of the Great Song Dynasty, King Qian of Wuyue posthumously honored him and wrote a eulogy, reverently calling him Venerable Yuantong (All-Pervading Understanding). Isn't this as it should be?
The Biography of Yuanhao of Kaiyuan Temple in Suzhou, Tang Dynasty
Shi Yuanhao (Monk Yuanhao), whose surname was Qin and given name Guangcheng, was a native of Wu. In his youth, he became a monk at Lingshan Temple in Jinling, following Chan Master Huiri. He received the complete precepts of the Vinaya. He was assigned to Longxing Temple in his prefecture. Soon after, he became a disciple entrusted by Chan Master Zhanran of Jingxi. Initially, upon receiving the Lotus Sutra's Samatha-vipassana, he had already obtained the exquisite taste of ghee. He solely regarded tearing apart the great net, sensing great fruits, accomplishing great practices, and returning to the great abode as his great vows. He resided peacefully in Samadhi, constantly following the Buddha. What he sought was naturally obtained, and others could not know it. His secrets were profound and far-reaching, like the Samadhi of the Ocean Seal. He did not speak of his origins but constantly performed Buddhist deeds. He emulated those difficult and arduous practices. He silently transmitted the essentials of the mind, writing treatises and records. He regarded lingzhi mushrooms and auspicious herbs as merits. The (deeds) passed down to later generations cannot be compared to those of the past. Yuanhao annotated the Mahaparinirvana Sutra, using it as the opening of his writing. His virtue was beautiful and complete, and his vows were manifest. It seems that he recorded the meaning of what he had realized and expressed it in his writing. He said, 'I have heard that the greatest treasure of the enlightened ones is 'Constancy,' the grand model of tolerance and harmony is 'Teaching,' the root to which all under heaven know to return is 'Practice,' and the ultimate of resonating with people's hearts is 'Realization.' Therefore, using the Way to govern the times, using the Dharma-nature to accord with the times, when responding to things, shining with both manifestation and concealment. Promoting great transformation, so that both oneself and others can clearly manifest, is actually spreading to
鴻名。欽恭聞思協和至極。四德克彰者實存乎妙體。格變群家歷觀諸行。至典克修庶績有成者。實賴乎宗本。信以授人。大明宗極敷暢厥旨。庶幾有補於將來者實存乎妙用。博綜群言以立誠訓。風行十方率用歸順者實存乎妙教矣。此浩之法要。如王輔嗣之法系辭司馬遷之自敘管仲能言輕重孟子之傳春秋。雖儒釋不同其義一也。以元和十二年十一月十一日示疾。右脅累足入于涅槃。非二乘境界。真如來定也。明年十一月十三日阇維。起塔于蘇州西北虎丘東山南原也。浩耽學味道不涉餘事。常隨然師聽其言說。曾無倦色分析義理。派流川注必默記而闇誦。一言不失。數年之後人始知之。然師曰。回也如愚。罕為人說。多辭以不能。及被梁田二君苦勸請之。始著涅槃經解述。浩與上都雲華寺華嚴澄觀法師。若孔門之遊夏焉。其儒流受業翰林學士梁公肅蘇州刺史田公敦。緇流受業者智恒子瑜道儒仲儀仲良五人。持經講論傳之無窮。大比丘尼識微道巽志真悟極。此四人者高潔之倫深練禪觀。初浩為二官所請注經。預夢甚為奇特。又庭階生花非人間恒所見者。祥鳥飛馴五彩絕異。刺史崔恭撰塔碑立於虎丘山羅漢石壇之左。後有行滿道暹明曠。皆著述廣天臺之道歟。
唐越州暨陽杭烏山智藏傳
釋智藏。姓皮氏。西印度
【現代漢語翻譯】 現代漢語譯本： 鴻名（偉大的名聲）。欽佩、恭敬地聽聞、思考，達到協和的極致。四德（常、樂、我、凈）能夠彰顯，實在存在於妙體之中。格物窮理，遍觀諸行。至高的典範能夠修習，各種功績得以成就，實在依賴於根本。以真信授予他人。大明宗極（偉大的明宗），充分闡述其中的旨意。或許能夠對將來有所補益，實在存在於妙用之中。廣泛綜合各種言論以樹立誠實的訓誡。風行十方，人們都遵循歸順，實在存在於妙教之中了。這是浩（人名）的法要。如同王輔嗣（王弼）的《周易》繫辭，司馬遷的自序，管仲能夠談論輕重之術，孟子傳述《春秋》。雖然儒釋不同，但其義理是一樣的。在元和十二年十一月十一日示現疾病。右脅而臥，累足，進入涅槃。這不是二乘（聲聞、緣覺）的境界，是真如來（如實而來）的禪定。明年十一月十三日荼毗（火化）。在蘇州西北虎丘東山南原建造佛塔。浩（人名）沉迷於學習佛法，不涉及其他事情。常常跟隨然師（人名）聽他講解佛法，從不厭倦，分析義理。如同水流川注一般，必定默默記住並且暗中背誦，一言不失。幾年之後人們才開始瞭解他。然師（人名）說：『回（顏回）也像個愚人。』很少為人解說，多用不能來推辭。等到被梁田二君（人名）苦苦勸請之後，才開始撰寫《涅槃經》的解述。浩（人名）與上都雲華寺的華嚴澄觀法師，就像孔門中的子游和子夏一樣。儒家弟子有翰林學士梁公肅、蘇州刺史田公敦。僧人弟子有智恒、子瑜、道儒、仲儀、仲良五人。他們持經講論，傳承無窮。大比丘尼識微、道巽、志真、悟極。這四人都是高潔之輩，深入修習禪觀。當初浩（人名）被二位官員邀請註釋佛經，預先夢到非常奇特的景象。庭院臺階上生長出花朵，不是人間經常能見到的。吉祥的鳥兒飛來馴服，五彩繽紛，非常奇異。刺史崔恭撰寫塔碑，立於虎丘山羅漢石壇的左邊。後來有行滿、道暹、明曠，都是著書立說，弘揚天臺宗的道義吧。
唐越州暨陽杭烏山智藏傳
釋智藏（佛教僧侶），姓皮氏，西印度（古印度西部地區）。 English version: Great is his name. With admiration and respect, he listened and contemplated, reaching the ultimate harmony. The Four Virtues (permanence, bliss, self, and purity) are manifested, truly existing within the wondrous essence. Investigating things and exhausting their principles, observing all practices. The supreme model can be cultivated, and various achievements can be accomplished, truly relying on the fundamental. Bestowing true faith upon others. The Great Brightness of the Supreme Principle (Da Ming Zong Ji) fully elucidates its meaning. Perhaps it can be of benefit to the future, truly existing within the wondrous function. Broadly synthesizing various words to establish sincere teachings. Spreading throughout the ten directions, people all follow and submit, truly existing within the wondrous doctrine. This is the Dharma essence of Hao (person's name). Like Wang Fusi's (Wang Bi) commentary on the 'Appended Remarks' of the Book of Changes, Sima Qian's autobiography, Guan Zhong's ability to discuss the art of weighing, and Mencius's transmission of the 'Spring and Autumn Annals.' Although Confucianism and Buddhism are different, their principles are the same. On the eleventh day of the eleventh month of the Yuanhe twelfth year, he manifested illness. Lying on his right side, with his feet crossed, he entered Nirvana. This is not the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), but the Samadhi of the True Thus Come One (Tathāgata). On the thirteenth day of the eleventh month of the following year, he was cremated (Jhāpana). A pagoda was built in the northwest of Suzhou, on the southern plain of the eastern mountain of Tiger Hill. Hao (person's name) was immersed in studying the Dharma, not engaging in other matters. He often followed Teacher Ran (person's name), listening to his explanations of the Dharma, never tiring, and analyzing the principles. Like water flowing into a river, he would silently memorize and recite them, not missing a single word. After several years, people began to understand him. Teacher Ran (person's name) said, 'Hui (Yan Hui) also seemed like a fool.' He rarely explained things to others, often using inability as an excuse. Only after being earnestly persuaded by the two gentlemen Liang and Tian (persons' names) did he begin to write the commentary on the Nirvana Sutra. Hao (person's name) and the Huayan Master Chengguan of Yunhua Temple in the capital were like Ziyou and Zixia in Confucius's school. His Confucian disciples included the Hanlin Academician Liang Gongsu and the Prefect of Suzhou, Tian Gongdun. His monastic disciples included Zhiheng, Ziyu, Daoru, Zhongyi, and Zhongliang, five people. They upheld the sutras, lectured on them, and transmitted them endlessly. The Bhikshunis Shiwei, Daoxun, Zhizhen, and Wuji. These four were all of noble character, deeply practicing Chan contemplation. Initially, Hao (person's name) was invited by the two officials to annotate the sutra, and he had a very peculiar dream beforehand. Flowers grew on the courtyard steps, which were not commonly seen in the human world. Auspicious birds flew and became tame, with five colors, extremely unusual. Prefect Cui Gong wrote the pagoda inscription, which was erected to the left of the Arhat Stone Altar on Tiger Hill. Later, there were Xingman, Daoxian, and Mingkuang, who all wrote books and promoted the doctrines of the Tiantai school.
Biography of Zhizang of Wushan Mountain in Jiyang, Yuezhou, Tang Dynasty
釋智藏 (Shi Zhizang, a Buddhist monk), whose surname was Pi, was from Western India (ancient western region of India).
【English Translation】 English version: Great is his name. With admiration and respect, he listened and contemplated, reaching the ultimate harmony. The Four Virtues (permanence, bliss, self, and purity) are manifested, truly existing within the wondrous essence. Investigating things and exhausting their principles, observing all practices. The supreme model can be cultivated, and various achievements can be accomplished, truly relying on the fundamental. Bestowing true faith upon others. The Great Brightness of the Supreme Principle (Da Ming Zong Ji) fully elucidates its meaning. Perhaps it can be of benefit to the future, truly existing within the wondrous function. Broadly synthesizing various words to establish sincere teachings. Spreading throughout the ten directions, people all follow and submit, truly existing within the wondrous doctrine. This is the Dharma essence of Hao (person's name). Like Wang Fusi's (Wang Bi) commentary on the 'Appended Remarks' of the Book of Changes, Sima Qian's autobiography, Guan Zhong's ability to discuss the art of weighing, and Mencius's transmission of the 'Spring and Autumn Annals.' Although Confucianism and Buddhism are different, their principles are the same. On the eleventh day of the eleventh month of the Yuanhe twelfth year, he manifested illness. Lying on his right side, with his feet crossed, he entered Nirvana. This is not the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), but the Samadhi of the True Thus Come One (Tathāgata). On the thirteenth day of the eleventh month of the following year, he was cremated (Jhāpana). A pagoda was built in the northwest of Suzhou, on the southern plain of the eastern mountain of Tiger Hill. Hao (person's name) was immersed in studying the Dharma, not engaging in other matters. He often followed Teacher Ran (person's name), listening to his explanations of the Dharma, never tiring, and analyzing the principles. Like water flowing into a river, he would silently memorize and recite them, not missing a single word. After several years, people began to understand him. Teacher Ran (person's name) said, 'Hui (Yan Hui) also seemed like a fool.' He rarely explained things to others, often using inability as an excuse. Only after being earnestly persuaded by the two gentlemen Liang and Tian (persons' names) did he begin to write the commentary on the Nirvana Sutra. Hao (person's name) and the Huayan Master Chengguan of Yunhua Temple in the capital were like Ziyou and Zixia in Confucius's school. His Confucian disciples included the Hanlin Academician Liang Gongsu and the Prefect of Suzhou, Tian Gongdun. His monastic disciples included Zhiheng, Ziyu, Daoru, Zhongyi, and Zhongliang, five people. They upheld the sutras, lectured on them, and transmitted them endlessly. The Bhikshunis Shiwei, Daoxun, Zhizhen, and Wuji. These four were all of noble character, deeply practicing Chan contemplation. Initially, Hao (person's name) was invited by the two officials to annotate the sutra, and he had a very peculiar dream beforehand. Flowers grew on the courtyard steps, which were not commonly seen in the human world. Auspicious birds flew and became tame, with five colors, extremely unusual. Prefect Cui Gong wrote the pagoda inscription, which was erected to the left of the Arhat Stone Altar on Tiger Hill. Later, there were Xingman, Daoxian, and Mingkuang, who all wrote books and promoted the doctrines of the Tiantai school.
Biography of Zhizang of Wushan Mountain in Jiyang, Yuezhou, Tang Dynasty
釋智藏 (Shi Zhizang, a Buddhist monk), whose surname was Pi, was from Western India (ancient western region of India).
種族。祖父從華世居官宦。后僑寓廬陵。藏少入精舍睹像設之繁。乃陋俗求真。而於三學各所留心。唯律藏也。最為精敏。大曆三年遊豫章。因隸名天宮寺。眾懇命臨壇秉度。時仰炮烋號為律虎。每登法座提唱毗尼。堂盈席滿聽受無厭。辯名理析微言。連環可解也。貞元中遇大寂禪師。篤明心要。及游會稽于杭烏山頂筑小室安禪。乃著華嚴經妙義。宣吐。亹亹學者歸焉。至元和十四年二月無疾而終。報齡七十九。焚收舍利圓凈者。建塔于院北峰焉。杭烏山者越俗言訛。合言杭嵨。謂浙江所渡。古用杭筏到岸藏杭。故云嵨也。
唐梓州慧義寺神清傳(義將)
釋神清。字靈庾。俗姓章氏。綿州昌明人也。生於大安山下。昆季相次三人出俗。皆有名望。清居乎仲。處胎之際母頓惡葷膻。及為兒雖隨戲弄遇像禮足逢僧稽顙。年十三受學于綿州開元寺辯智法師。於時敕條嚴峻。出家者限唸經千紙方許落髮。清即誦法華維摩楞伽佛頂等經有同再理。時故相喬琳為綿郡太守。驚其幼俊躬而降禮請削染焉。則大曆中也。至年十七聽習粗通。即講法華一經。歲滿慧義寺依如律師受具戒。夏習尸羅依學新疏。尋達大宗乃詣上都。后以優文贍學入內應奉。暮年鐘其荼蓼歸慧義寺。講導著述略無閑日。以元和年中終於本寺峰頂。
【現代漢語翻譯】 現代漢語譯本：
釋種種（生卒年不詳）。祖父曾在華州做官。後來遷居到廬陵。年少時在精舍看到佛像的莊嚴，於是鄙棄世俗追求真理，對佛學的三學（經、律、論）都用心研究。尤其精通律藏。唐大曆三年，遊歷豫章，於是登記在天宮寺名下。寺中僧眾懇請他主持戒壇傳授戒律。當時他以嚴厲著稱，號為『律虎』。每次登上法座宣講毗尼（戒律），殿堂里都坐滿了人，聽講的人沒有厭倦。他善於辯論名相義理，剖析精微的語言，即使是複雜的問題也能迎刃而解。貞元年間，遇到大寂禪師，徹底明白了心性的重要。後來遊歷會稽，在杭州烏山頂上建造小室安禪。於是開始撰寫《華嚴經》的精妙義理，不斷地宣講，學者們紛紛歸附。到元和十四年二月，無疾而終，享年七十九歲。火化后，收斂到圓潤光潔的舍利子，在寺院北面的山峰上建造佛塔來供奉。杭州的烏山，是越地俗語的訛傳，合起來說就是『杭嵨』，意思是浙江可以渡過的地方。古時候用木筏渡河，到達岸邊就藏起木筏，所以叫做『嵨』。
唐梓州慧義寺神清傳（義將）
釋神清，字靈庾，俗姓章氏，綿州昌明人。出生在大安山下。兄弟三人相繼出家，都很有名望。神清排行第二。在他還在母親腹中時，母親就突然厭惡葷腥。等到他出生后，雖然只是個玩耍的孩童，但遇到佛像就會禮拜，遇到僧人就會叩頭。十三歲時，在綿州開元寺跟隨辯智法師學習。當時朝廷的規定很嚴格，出家的人必須唸誦一千張紙的經文才能剃度。神清誦讀《法華經》、《維摩經》、《楞伽經》、《佛頂經》等經典，就像重新整理一樣。當時的宰相喬琳擔任綿州太守，驚歎他的年少聰慧，親自降尊紆貴地向他行禮，請求為他剃度。那是大曆年間的事。到十七歲時，對佛法的學習已經大致通曉，就開始講解《法華經》。一年後，在慧義寺依止如律師受具足戒。夏天學習戒律，依止學習新的疏鈔。不久通達了大乘宗義，於是前往京城。後來因為文章優秀、學識淵博，被選入宮中應奉。晚年思念家鄉，回到慧義寺，講經說法、著書立說，幾乎沒有空閑的時候。在元和年間于本寺的山峰頂上圓寂。
【English Translation】 English version:
Shi Zhongzhong (dates of birth and death unknown). His grandfather served as an official in Hua Prefecture. Later, the family moved to Luling. In his youth, he saw the magnificence of Buddhist images in a monastery, and thus despised worldly customs and sought the truth. He devoted himself to the three studies of Buddhism (Sutras, Vinaya, and Shastras). He was particularly proficient in the Vinaya Pitaka (the collection of monastic rules). In the third year of the Dali era (of the Tang Dynasty), he traveled to Yuzhang and registered at Tiangong Temple. The monks in the temple earnestly requested him to preside over the ordination platform and transmit the precepts. At that time, he was known for his strictness and was called 'Vinaya Tiger'. Every time he ascended the Dharma seat to expound the Vinaya, the hall was filled with people, and the listeners never tired of hearing him. He was skilled in debating the meanings of terms and analyzing subtle language, and even complex problems could be solved easily. During the Zhenyuan era, he met the Great Master Daji and thoroughly understood the importance of the mind-nature. Later, he traveled to Kuaiji and built a small room on the top of Wu Mountain in Hangzhou for meditation. There, he began to write and expound the profound meanings of the 'Avatamsaka Sutra', and scholars flocked to him. In the second month of the fourteenth year of the Yuanhe era, he passed away without illness at the age of seventy-nine. After cremation, his round and pure 'sharira' (relics) were collected, and a pagoda was built on the north peak of the temple to enshrine them. Wu Mountain in Hangzhou is a corruption of the Yue dialect, and the combined term 'Hang Wu' means a place where the Zhejiang River can be crossed. In ancient times, rafts were used to cross the river, and the rafts were hidden after reaching the shore, hence the name 'Wu'.
The Biography of Shenqing of Huiyi Temple in Zizhou, Tang Dynasty (Yi Jiang)
Shi Shenqing, styled Lingyu, whose lay surname was Zhang, was a native of Changming in Mian Prefecture. He was born at the foot of Da'an Mountain. Three brothers in his family successively renounced the world and all became famous. Shenqing was the second oldest. While he was in his mother's womb, his mother suddenly developed an aversion to meat and strong-smelling foods. When he was a child, even when playing, he would bow to Buddhist images and prostrate himself before monks. At the age of thirteen, he began studying with Dharma Master Bianzhi at Kaiyuan Temple in Mian Prefecture. At that time, the imperial regulations were very strict, and those who wished to become monks had to recite one thousand pages of scriptures before they could be tonsured. Shenqing recited the 'Lotus Sutra', 'Vimalakirti Sutra', 'Lankavatara Sutra', and 'Surangama Sutra' as if he were re-editing them. The then-Chancellor Qiao Lin, who was the prefect of Mian Prefecture, was amazed by his youth and intelligence and personally paid him respects and requested to tonsure him. That was during the Dali era. By the age of seventeen, he had a general understanding of Buddhism and began to lecture on the 'Lotus Sutra'. A year later, he received the full precepts at Huiyi Temple, relying on Vinaya Master Ru. In the summer, he studied the precepts, relying on the new commentaries. Soon he became proficient in the Mahayana teachings and went to the capital. Later, because of his excellent writing and extensive knowledge, he was selected to serve in the palace. In his later years, longing for his hometown, he returned to Huiyi Temple, where he lectured on the scriptures and wrote books almost without rest. He passed away on the peak of the temple during the Yuanhe era.
遷神于白門蘭若。即郪城北郭外也。清平昔好為著述喜作編聯。蓋巨富其才亦鑿深於學。三教俱曉該玄鑒極。彝倫咸敘萬人之敵也。受業弟子黑白四方計一千餘人。前後撰成法華玄箋十卷釋氏年志三十卷新律疏要訣十卷。亦謂清鈔。二眾初學儀一卷有宗七十五法疏一卷。亦名法源記。此蓋解小乘所計五位色心心所不相應無為等法。體性業用一皆詳括。故云法源也。識心論澄觀論俱舍義鈔數卷北山參玄語錄十卷。都計百餘軸。並行于代。就中語錄博該三教。最為南北鴻儒名僧高士之所披玩焉。寺居郪城之北長平山陰。故云北山統三教玄旨。實而為錄。故云參玄也。觀清之述作。少分明二權一實之經旨。大分明小乘律論之深奧焉。清貌古且奇晰白而光瑩。相國崔龜從時從事東川。序真贊云。與奘三藏道顏同攝物。異時一體耳。門人數多。其出倫者義將也。獨明俱舍兼善起信。海內學人望風而至。開成中北山俱舍宗不泯者。清之餘素乎。東川涌潭僧正顏公。著碑本寺。講律臨壇。光肇別附語錄。略記清言行矣。
唐京師大安國寺端甫傳
釋端甫。俗姓趙氏。天水人也。世為秦著姓焉。初母張夫人夢梵僧謂曰。當生貴子。即出囊中舍利使吞之。及誕所夢僧白晝入其室摩其頂曰。必當大興法教。言訖而滅。既成人高
【現代漢語翻譯】 現代漢語譯本： 清律師（Qing lüshi）在白門蘭若（Baimen lanruo，寺廟名）遷神。該寺廟位於郪（Qi）城北郭外。清律師平素喜歡著書立說，喜愛編纂整理。他家境富裕，才華橫溢，學識淵博。精通儒釋道三教，見解深刻，洞察力極強。通曉人倫綱常，是萬人敬仰的賢者。受業弟子遍佈各地，人數超過一千人。先後撰寫了《法華玄箋（Fahua Xuanjian）》十卷、《釋氏年志（Shishi Nianzhi）》三十卷、《新律疏要訣（Xinlü Shu Yaojue）》十卷，也稱為《清鈔（Qingchao）》。《二眾初學儀（Erzhong Chuxue Yi）》一卷、《有宗七十五法疏（Youzong Qishiwu Fa Shu）》一卷，也名《法源記（Fayuan Ji）》。此書解釋了小乘佛教所說的五位，即色、心、心所、不相應行、無為等法的體性、作用。內容詳盡全面，所以稱為《法源》。《識心論（Shixin Lun）》、《澄觀論（Cheng Guan Lun）》、《俱舍義鈔（Jushe Yichao）》數卷、《北山參玄語錄（Beishan Canxuan Yulu）》十卷，總計一百多卷，在當時廣為流傳。其中《語錄》內容廣泛，涵蓋儒釋道三教，深受南北鴻儒、名僧高士的喜愛。寺廟位於郪城之北，長平山之陰，所以稱為北山。統攝三教玄妙旨要，真實記錄，所以稱為《參玄》。從清律師的著作來看，少部分闡明了二權一實的經旨，大部分闡明了小乘律論的深刻奧義。清律師相貌古樸奇特，面板白皙光亮。相國崔龜從（Cui Guicong）當時在東川任職，為他作序讚揚說：『他與玄奘三藏（Xuanzang Sanzang）、道顏（Daoyan）一樣，都是攝受眾生的人，只是所處的時代不同罷了。』門下弟子眾多，其中傑出的人才當屬義將（Yijiang）。他精通《俱舍論（Jushe Lun）》，兼善《起信論（Qixin Lun）》。海內學人慕名而來。開成（Kaicheng）年間，北山《俱舍宗（Jushe Zong）》得以不泯滅，這都是清律師的功勞。東川涌潭（Yongtan）僧正顏公（Yan Gong）在本寺立碑，講律說法，光肇（Guangzhao）另外附錄了《語錄》，簡略地記錄了清律師的言行。 唐京師大安國寺端甫傳（Tang Jingshi Da』an Guo Si Duanfu Zhuan） 釋端甫（Shi Duanfu），俗姓趙（Zhao），天水（Tianshui）人。世代是秦地的名門望族。當初，他的母親張夫人（Zhang Furen）夢見一位梵僧對她說：『你將生下一個貴子。』隨即從囊中取出舍利讓她吞下。等到端甫出生后，夢中的僧人白天進入他的房間，撫摸他的頭頂說：『他必定會大興佛法。』說完就消失了。端甫長大成人後，身材高大。
【English Translation】 English version: Lawyer Qing (Qing lüshi) moved the spirit to Baimen Lanruo (Baimen lanruo, name of a temple). The temple is located outside the north Guo of Qi city. Lawyer Qing usually liked to write books and compile them. He was wealthy, talented, and knowledgeable. He was proficient in Confucianism, Buddhism, and Taoism, with profound insights and extremely keen insight. He understood human relations and was a wise man admired by thousands of people. There were more than a thousand disciples all over the world. He successively wrote ten volumes of 'Annotations on the Lotus Sutra' (Fahua Xuanjian), thirty volumes of 'Chronicles of the釋氏' (Shishi Nianzhi), and ten volumes of 'Essentials of the New Law Commentary' (Xinlü Shu Yaojue), also known as 'Qingchao'. One volume of 'Rituals for Beginners of the Two Assemblies' (Erzhong Chuxue Yi), and one volume of 'Commentary on the Seventy-Five Dharmas of the Youzong' (Youzong Qishiwu Fa Shu), also known as 'Records of the Source of Dharma' (Fayuan Ji). This book explains the five positions mentioned in Hinayana Buddhism, namely the nature and function of form, mind, mental properties, non-corresponding behavior, and unconditioned dharmas. The content is detailed and comprehensive, so it is called 'Source of Dharma'. Several volumes of 'Commentary on the Consciousness-Only Theory' (Shixin Lun), 'Commentary on the Cheng Guan Theory' (Cheng Guan Lun), 'Notes on the Abhidharma-kosa' (Jushe Yichao), and ten volumes of 'Records of the Beishan Canxuan Speeches' (Beishan Canxuan Yulu), totaling more than one hundred volumes, were widely circulated at that time. Among them, the 'Records of Speeches' is broad in content, covering Confucianism, Buddhism, and Taoism, and is deeply loved by famous Confucian scholars, monks, and hermits from the north and south. The temple is located north of Qi city, on the Yin side of Changping Mountain, so it is called Beishan. It governs the profound essence of the three religions and is a true record, so it is called 'Canxuan'. Judging from Lawyer Qing's writings, a small part clarifies the essence of the two provisional and one real, and most of it clarifies the profound mysteries of the Hinayana Vinaya theory. Lawyer Qing had an ancient and peculiar appearance, with fair and bright skin. Prime Minister Cui Guicong, who was working in Dongchuan at the time, wrote a preface praising him: 'He, like Xuanzang Sanzang and Daoyan, are all people who receive sentient beings, but they are in different eras.' There are many disciples, and the outstanding talent among them is Yijiang. He is proficient in the Abhidharma-kosa and is also good at the Awakening of Faith. Scholars from all over the world came here admiringly. During the Kaicheng period, the Beishan Abhidharma-kosa Sect was not destroyed, which was all due to Lawyer Qing's efforts. Monk Yan Gong of Yongtan in Dongchuan erected a monument in this temple, lectured on the law, and Guangzhao additionally appended the 'Records of Speeches', briefly recording Lawyer Qing's words and deeds. Biography of Duanfu of Da』an National Temple in the Capital of Tang Dynasty (Tang Jingshi Da』an Guo Si Duanfu Zhuan) 釋Duanfu (Shi Duanfu), whose secular surname was Zhao, was from Tianshui. His family had been a prominent family in the Qin region for generations. Initially, his mother, Lady Zhang, dreamed of a Buddhist monk who said to her, 'You will give birth to a noble son.' Then he took out a relic from his bag and had her swallow it. When Duanfu was born, the monk in the dream entered his room during the day, stroked his head and said, 'He will surely greatly promote the Dharma.' After saying that, he disappeared. After Duanfu grew up, he was tall.
顙深目大頤方口。長六尺五寸。其音如鐘。夫將欲荷如來之菩提鑿生靈之耳目。固必有殊祥奇表歟。始十歲依崇福寺道悟禪師為沙彌。十七正度為比丘。隸安國寺。受具于西明寺照律師。學毗尼于崇福寺升律師。傳唯識于安國寺素法師。通涅槃經于福林寺崟法師。甫又夢。梵僧以舍利滿琉璃器使吞之。且曰。三藏大教盡貯汝腹矣。自是經律論無敵于當時。囊括川注逢源會委。滔滔然莫能濟其畔岸矣。夫將欲伐株杌于情田雨甘露於法種者。固必有勇智宏辯歟。無何謁文殊于清涼。眾聖皆現。演大經于太原。傾都畢會。德宗皇帝聞其名徴之。一見大悅。常出入禁中與儒道議論。賜紫方袍。歲時錫施異於他等。復詔侍皇太子于東朝。順宗皇帝深仰其風。親之若昆弟。相與臥起恩禮特隆。憲宗皇帝數幸其寺待之若賓友。常承顧問注納偏厚。而甫符彩超邁辭理響捷。迎合上旨皆契真乘。雖造次應對。未嘗不以闡揚為務。繇是天子益知佛為大聖人其教有大不思議事。當是時朝廷方削平區夏。縛吳斡蜀潴蔡蕩鄆。而天子端拱無事。詔甫率緇屬迎真骨于靈山。開法場于秘殿。為人請福親奉香燈。既而刑不殘兵不黷。赤子無愁聲蒼海無驚波。蓋參用真宗以毗大政之明效也。夫將欲顯大不思議之道輔大有為之君。固必有冥符玄契歟。掌內殿
法儀錄左街僧事。以標表凈眾者凡一十年。講涅槃唯識經論。處當仁傳授宗主。以開誘道俗者凡一百六十座。運三密于瑜伽。契無生於悉地。日持諸部十餘萬遍。指凈土為息肩之地。嚴金經為報法之恩。前後供施數十百萬。悉以崇飾殿宇窮極雕繪。而方丈單床靜慮自得。貴臣盛族皆所依慕。豪俠工賈莫不瞻向。薦金寶以致誠。仰端嚴而禮足。日有千數不可殫書。而甫即眾生以觀佛。離四相以修善。心下如地坦無丘陵。王公輿臺皆以誠接。議者以為成就常不輕行者。唯甫而已矣。夫將欲駕橫海之大航拯迷途于彼岸者。固必有奇功妙道歟。以開成元年六月一日西向右脅而滅。當暑而尊容若生。終夕而異香猶郁。其年七月六日遷於長樂之南原。遺命荼毗得舍利三百餘粒。方熾而神光月皎。既燼而靈骨珠圓。賜謚曰大達。塔曰玄秘。俗壽六十七。僧臘可數。門弟子僧尼約千餘輩。或講論玄言。或紀綱大寺。修禪秉律。分作人師五十。其徒皆為達者。會昌中相國裴公休。為碑頌德焉。
唐圭峰草堂寺宗密傳(圓禪師照禪師)
釋宗密。姓何氏。果州西充人也。家本豪盛少通儒書。欲干世以活生靈。負俊才而隨計吏。元和二年偶謁遂州圓禪師。圓未與語密。欣然而慕之。乃從其削染受教。此年進具于拯律師。尋謁荊南
【現代漢語翻譯】 現代漢語譯本：法儀錄記載，左街僧人以標榜清凈大眾為己任，歷時十年。講授《涅槃經》、《唯識經》等經論，以當仁不讓的精神傳授宗門心法，開導道俗信眾達一百六十場。運用身、語、意三密于瑜伽修行，在悉地（成就）中契合無生之理。每日持誦諸部經典十餘萬遍。指引凈土為休憩之地，以嚴謹抄寫的金字佛經報答佛法的恩德。前後供養佈施的財物數以百萬計，全部用於修飾殿宇，窮盡雕樑畫棟之美。而方丈室內，僅有一張單人床，禪師靜心禪慮，自得其樂。達官貴人、名門望族都仰慕他，豪商巨賈無不瞻仰追隨。進獻金銀珠寶以表達誠意，仰慕禪師的莊嚴儀容而禮拜雙足。每日來訪者數以千計，不可勝數。禪師甫一接觸眾生，便教導他們以觀佛之心待人；遠離四相（我相、人相、眾生相、壽者相），修習善行。心如大地般平坦，沒有絲毫丘陵。王公貴族和普通百姓，都以誠相待。議論者認為，禪師是成就『常不輕』行（永遠不輕視任何人）的典範。只有禪師才能做到如此。將要駕駛橫渡大海的巨輪，拯救迷途眾生於彼岸的人，必定具有非凡的功績和玄妙的道行。于開成元年六月初一日，面向西方，右側臥而圓寂。正值盛夏，而尊容栩栩如生。整夜異香瀰漫，久久不散。同年七月初六日，遷葬于長樂縣南原。遺命火化，得舍利三百餘粒。火化時，神光皎潔如月。火化后，靈骨圓潤如珠。朝廷賜謚號為『大達』，塔名為『玄秘』。世壽六十七歲，僧臘（出家年齡）已不可考。門下弟子僧尼約千餘人，有的講論玄妙之理，有的管理寺院事務，有的修習禪定，有的嚴持戒律，各自成為一方人師，共五十人。他們的弟子都成爲了通達之人。會昌年間，相國裴休公為禪師撰寫碑文，頌揚其功德。 唐圭峰草堂寺宗密傳（圓禪師，照禪師）：釋宗密，姓何氏，果州西充人。家境富裕，年少時通曉儒家典籍。希望憑藉才能在世上有所作為，拯救百姓。懷著俊才而跟隨計吏。元和二年，偶然拜訪遂州圓禪師（Yuan Chanshi）。圓禪師沒有與他多說什麼，宗密卻心生仰慕。於是跟隨他剃度出家，接受教誨。同年，在拯律師（Zheng Lvshi）處受具足戒。之後拜訪荊南。
【English Translation】 English version: The Record of Dharma Practices of the Left Street Monk Affairs states that for ten years, the monk dedicated himself to exemplifying purity among the Sangha. He lectured on the Nirvana Sutra and the Vijnaptimatrata (Consciousness-only) scriptures and treatises, and with unwavering commitment, transmitted the essence of the sect, guiding both monastic and lay followers in 160 sessions. He applied the three mysteries (body, speech, and mind) in Yoga practice, and aligned with the principle of non-origination in Siddhi (accomplishment). Daily, he recited various scriptures more than ten thousand times. He pointed to the Pure Land as a place of rest and respite, and used meticulously transcribed golden scriptures to repay the kindness of the Dharma. The offerings and donations he received amounted to millions, all of which were used to adorn temples and exhaustively embellish them with carvings and paintings. Yet, in his abbot's chamber, he remained content with a single bed, finding joy in quiet contemplation. High-ranking officials and prominent families all admired him, and wealthy merchants and industrialists all looked up to him. They presented gold and jewels to express their sincerity, and revered his dignified appearance, bowing at his feet. The number of daily visitors was in the thousands, too numerous to record. As soon as he encountered sentient beings, he taught them to treat others with the mind of observing the Buddha; to distance themselves from the four signs (self, person, sentient being, and lifespan), and to cultivate good deeds. His heart was as flat as the earth, without any hills or valleys. He treated both royalty and commoners with sincerity. Commentators believed that he was an embodiment of the 'Never Disparaging' practice (never looking down on anyone). Only he could achieve such a thing. One who intends to steer a great ship across the sea, rescuing lost beings on the other shore, must possess extraordinary merits and profound Dharma practices. He passed away on the first day of the sixth month of the Kaicheng era, facing west, lying on his right side. Despite the summer heat, his dignified appearance remained lifelike. Throughout the night, an unusual fragrance lingered, not dissipating. On the sixth day of the seventh month of the same year, he was moved to the southern plains of Changle County for burial. According to his will, he was cremated, and over three hundred relics were obtained. During the cremation, divine light shone as bright as the moon. After the cremation, the spiritual bones were round like pearls. The court bestowed upon him the posthumous title 'Great Attainment' (Da Da), and the pagoda was named 'Mysterious Secret' (Xuan Mi). He lived to the age of sixty-seven, and his monastic age (years as a monk) is uncountable. He had approximately one thousand monastic and lay disciples, some of whom lectured on profound principles, some managed temple affairs, some practiced meditation, and some strictly upheld the precepts, each becoming a teacher in their own right, totaling fifty. Their disciples all became enlightened individuals. During the Huichang era, Chancellor Pei Xiu composed an inscription for the monk, praising his virtues. Biography of Zongmi of Caotang Temple on Mount Gui (Zen Master Yuan, Zen Master Zhao): The Venerable Zongmi, whose surname was He, was a native of Xichong in Guo Prefecture. His family was wealthy, and he was well-versed in Confucian classics from a young age. He hoped to make a difference in the world and save the people with his talents. Carrying his exceptional abilities, he followed the accounting official. In the second year of the Yuanhe era, he happened to visit Zen Master Yuan (Yuan Chanshi) of Sui Prefecture. Zen Master Yuan did not say much to him, but Zongmi was filled with admiration. Therefore, he followed him, shaved his head, and received teachings. In the same year, he received full ordination from Vinaya Master Zheng (Zheng Lvshi). Afterwards, he visited Jingnan.
張。張曰。汝傳教人也。當宣導于帝都。復見洛陽照禪師。照曰。菩薩人也。誰能識之。末見上都華嚴觀。觀曰。毗盧華藏能隨我游者其唯汝乎。初在蜀因齋次受經。得圓覺十二章。深達義趣誓傳是經。在漢上因病僧付華嚴句義。未嘗隸習。即爾講之。由是乃著圓覺華嚴及涅槃金剛起信唯識盂蘭盆法界觀行愿經等疏鈔及法義類例禮懺修證圖傳纂略。又集諸宗禪言為禪藏。總而序之。並酬答書偈議論等。又四分律疏五卷鈔懸談二卷。凡二百許卷。圖六面。皆本一心而貫諸法。顯真體而融事理。超群有于對待。冥物我而獨運矣。密累入內殿問其法要。大和二年慶成節。徴賜紫方袍為大德。尋請歸山。會昌元年正月六日坐滅于興福塔院。儼若平日容貌益悅。七日遷於函。其自證之力可知矣。其月二十二日道俗等奉全身於圭峰。二月十三日茶毗得舍利數十粒。明白而潤大。後門人泣而求諸煨中必得而歸。悉斂藏於石室。其無緣之慈可知矣。俗齡六十二。僧臘三十四。遺誡令舁尸施鳥獸。焚其骨而散之勿塔。勿得悲慕以亂禪觀。每清明上山。必講道七日而後去。其餘住持儀則當合律科。違者非吾弟子。初密道既芬馨名惟炟赫。內眾慕膻既如彼。朝貴答響又如此。當長慶元和已來。中官立功。執政者孔熾。內外猜疑人主危殆。時宰
【現代漢語翻譯】 現代漢語譯本 張（姓名）。張說：『你是個傳教之人，應當在帝都宣揚教義。』又拜見了洛陽的照禪師（法號）。照禪師說：『這是個菩薩之人啊，誰能認識他呢？』後來又拜見了上都的華嚴觀（寺廟）。華嚴觀說：『能夠跟隨我遊歷毗盧華藏世界（佛教宇宙觀）的，大概只有你了吧。』當初在蜀地，因為齋飯時誦經，得到了《圓覺經》十二章，深刻理解了其中的義理，發誓要傳揚這部經。在漢上，因為生病的僧人交付了《華嚴經》的句義，他從未學習過，卻立刻就能講解。因此撰寫了《圓覺經》、《華嚴經》以及《涅槃經》、《金剛經》、《起信論》、《唯識論》、《盂蘭盆經》、《法界觀行愿經》等的疏鈔以及法義類例、禮懺修證圖傳纂略。又收集各宗禪宗的言論，編為《禪藏》，總括地為之作序。並有酬答書信、偈頌、議論等。還有《四分律疏》五卷、《鈔懸談》二卷，總共有二百多卷。圖六面。都以本有的一心貫穿諸法，顯現真實的本體而融合事相與義理，超越群體存在於對待之中，泯滅物與我而獨自執行。多次秘密地進入內殿，詢問其中的法要。大和二年慶成節，被徵召並賜予紫方袍，成為大德。不久請求歸山。會昌元年正月六日，在興福塔院坐化圓寂。容貌就像平日一樣安詳喜悅。七日後移入棺槨。他自我證悟的力量由此可知。當月二十二日，僧俗等將全身奉安於圭峰。二月十三日火化，得到舍利數十粒。晶瑩明白而潤澤。後來門人哭泣著從灰燼中尋找，必定要得到才回去。全部收集珍藏於石室。他無緣大慈的慈悲心由此可知。世俗年齡六十二歲，僧侶生涯三十四年。遺囑命令用車輛運送屍體施捨給鳥獸，焚燒骨灰並散播，不要建塔。不要悲傷思慕而擾亂禪觀。每年清明節上山，必定講道七日然後離去。其餘住持的儀軌應當符合戒律。違背者不是我的弟子。當初密道既已芬芳，名聲也已顯赫。宮內大眾的仰慕就像那樣，朝廷權貴的響應又是這樣。當長慶、元和年間以來，宦官立功，執政者權勢顯赫，內外猜疑，人主危殆，當時的宰相
【English Translation】 English version Zhang (name). Zhang said, 'You are a preacher, you should promote the teachings in the imperial capital.' He also visited Zen Master Zhao (Dharma name) of Luoyang. Zen Master Zhao said, 'This is a Bodhisattva, who can recognize him?' Later, he visited Huayan Monastery (temple) in Shangdu. Huayan Monastery said, 'The only one who can follow me to travel the Vairocana Flower Treasury World (Buddhist cosmology) is probably you.' Initially in Shu, because of reciting scriptures during the vegetarian meal, he obtained the twelve chapters of the 'Perfect Enlightenment Sutra', deeply understood its meaning, and vowed to propagate this sutra. In Hanshang, because a sick monk handed over the meaning of the sentences of the 'Huayan Sutra', he had never studied it, but he could immediately explain it. Therefore, he wrote commentaries and notes on the 'Perfect Enlightenment Sutra', 'Huayan Sutra', as well as the 'Nirvana Sutra', 'Diamond Sutra', 'Awakening of Faith', 'Consciousness-Only', 'Ullambana Sutra', 'Dharmadhatu Observational Practice Vow Sutra', and compiled summaries of Dharma meanings, ritual repentance and cultivation and realization diagrams. He also collected the words of various Zen schools and compiled them into the 'Zen Collection', and wrote a general preface for it. And there were responses to letters, verses, and discussions. There were also five volumes of 'Commentary on the Four-Part Vinaya' and two volumes of 'Notes on Suspended Discussions', totaling more than two hundred volumes. Six-sided diagrams. All of them penetrate all dharmas with the inherent one mind, revealing the true essence and integrating phenomena and principles, transcending the group's existence in opposition, obliterating things and self and operating independently. He secretly entered the inner palace many times to inquire about the essential Dharma. In the second year of Dahe, during the Qingcheng Festival, he was summoned and given a purple robe, becoming a great virtue. Soon he requested to return to the mountain. On the sixth day of the first month of the first year of Huichang, he passed away in the Xingfu Pagoda Courtyard. His appearance was as peaceful and joyful as usual. Seven days later, he was moved into a coffin. His power of self-realization can be known from this. On the twenty-second day of that month, monks and laypeople enshrined the whole body at Guifeng. On the thirteenth day of the second month, cremation yielded dozens of relics. Crystal clear and moist. Later, the disciples cried and searched from the ashes, and they had to get them before returning. All were collected and treasured in the stone chamber. His compassion of unconditional great compassion can be known from this. Secular age sixty-two years, monastic life thirty-four years. The will ordered to transport the body by vehicle and give it to birds and beasts, burn the ashes and scatter them, do not build a pagoda. Do not grieve and disturb Zen contemplation. Every Qingming Festival, he must go up the mountain to lecture for seven days before leaving. The remaining rules of abbotship should conform to the precepts. Those who violate are not my disciples. Initially, the secret path was fragrant, and the name was already prominent. The admiration of the inner crowd was like that, and the response of the court dignitaries was like this. Since the Changqing and Yuanhe years, eunuchs have made contributions, and the rulers have been powerful, internal and external suspicions, and the masters have been in danger, the prime minister at that time
臣李訓酷重於密。及開成中偽甘露發。中官率禁兵五百人出合。所遇者一皆屠戮。時王涯賈餗舒元輿。方在中書會食。聞難作奔入終南投密。唯李訓欲求剪髮匿之從者止之。訓改圖趨鳳翔。時仇士良知之。遣人捕密入左軍。面數共不告之罪將害之。密怡然曰。貧道識訓年深。亦知其反叛。然本師教法遇苦即救。不愛身命死固甘心。中尉魚恒志嘉之。奏釋其罪。朝士聞之扼腕出涕焉。或曰。密師為禪耶律耶經論耶。則對曰。夫密者四戰之國也。人無得而名焉。都可謂大智圓明自證利他大菩薩也。是故裴休論撰云。議者以師不守禪行而廣講經論。游名邑大都以興建為務。乃為多聞之所役乎。豈聲利之所未忘乎。嘻議者焉知大道之所趣哉。夫一心者萬法之總也。分而為戒定慧。開而為六度。散而為萬行。萬行未嘗非一心。一心未嘗違萬行。禪者六度之一耳。何能總諸法哉。且如來以法眼付迦葉不以法行。故自心而證者為法。隨愿而起者為行。未必常同也。然則一心者萬法之所生。而不屬於萬法。得之者則於法自在矣。見之者則于教無礙矣。本非法不可以法說。本非教不可以教傳。豈可以軌跡而尋哉。自迦葉至富那奢。凡十祖皆羅漢所度。亦羅漢。馬鳴龍樹提婆天親始開摩訶衍。著論釋經。摧滅外道。為菩薩唱首。而尊者阇夜
【現代漢語翻譯】 現代漢語譯本： 李訓非常看重於密（僧人的法號）。等到開成年間，偽造的甘露事件發生，宦官率領禁軍五百人出來會合，凡是遇到的人都全部屠殺。當時王涯、賈餗、舒元輿正在中書省一起吃飯，聽到變亂發生，就逃入終南山投奔密。只有李訓想要剃髮隱藏起來，他的隨從阻止了他。李訓改變計劃前往鳳翔。當時仇士良知道了這件事，派人逮捕了密，帶入左軍，當面數落他共同謀反卻不告知的罪行，將要殺害他。密安然自若地說：『貧道認識李訓多年，也知道他要反叛，然而本師的教法是遇到苦難就要救助，不愛惜自己的生命，死也甘心。』中尉魚恒志讚賞他，上奏赦免了他的罪行。朝中的士大夫聽到這件事，都扼腕嘆息，流下眼淚。有人問：『密法師是修習禪定，還是研究耶律（不確定，可能是人名或地名）的經論？』回答說：『密就像是四戰之地，沒有人能夠給他命名。都可以稱他為大智圓明、自證利他的大菩薩。』因此裴休的論著中說：『議論的人認為法師不遵守禪定的修行，卻廣泛地講解經論，遊歷名都大邑，以興建寺廟為事務，難道是被多聞所役使了嗎？難道是對名聲利益還沒有忘懷嗎？』唉！議論的人哪裡知道大道所趨向的地方呢！所謂『一心』，是萬法的總綱。分開來說就是戒、定、慧，展開來說就是六度，分散來說就是萬行。萬行沒有哪一樣不是一心，一心沒有哪一樣違背萬行。禪定只是六度之一罷了，怎麼能夠總攝諸法呢？況且如來將法眼交付給迦葉（Mahākāśyapa，佛教弟子名），而不是交付法行。所以從自心而證悟的，就是法；隨願力而生起的，就是行，未必常常相同。既然如此，一心是萬法所生，卻不屬於萬法。得到它的人，就能在法中自在；見到它的人，就能對教義沒有障礙。本來就不是法，不可以用法來說；本來就不是教，不可以教來傳達。怎麼可以用常規來尋找呢？從迦葉到富那奢（Punavasu，佛教弟子名），總共十祖都是由阿羅漢所度化，也是阿羅漢。馬鳴（Aśvaghoṣa，佛教論師名）、龍樹（Nāgārjuna，佛教論師名）、提婆（Āryadeva，佛教論師名）、天親（Vasubandhu，佛教論師名）才開始弘揚摩訶衍（Mahāyāna，大乘佛教），著作論典解釋經文，摧滅外道，成為菩薩的領袖。而尊者阇夜（Yasa，佛教弟子名）
【English Translation】 English version: Li Xun deeply valued Mi (a monk's Dharma name). When the fabricated Sweet Dew incident occurred during the Kaicheng era, the eunuchs led five hundred imperial guards to converge, slaughtering everyone they encountered. At that time, Wang Ya, Jia Su, and Shu Yuan-yu were dining together in the Chancellery. Upon hearing of the revolt, they fled into the Zhongnan Mountains to seek refuge with Mi. Only Li Xun intended to shave his head and hide, but his followers stopped him. Li Xun changed his plan and headed to Fengxiang. At that time, Qiu Shiliang learned of this and sent people to arrest Mi, bringing him to the Left Army. He confronted Mi, enumerating his crimes of conspiring in the rebellion without informing him, and intended to kill him. Mi calmly said, 'This poor monk has known Li Xun for many years and also knew of his rebellion. However, the teachings of my master are to help those in distress, not cherishing one's own life; death is my willing fate.' The Lieutenant Yu Hengzhi praised him and petitioned to pardon his crime. The officials in the court, upon hearing this, lamented and shed tears. Someone asked, 'Is Dharma Master Mi practicing Chan (Zen meditation) or studying the scriptures of Yelu (uncertain, possibly a person's name or place name)?' The reply was, 'Mi is like a land of four battles; no one can give him a name. He can be called a Bodhisattva of great wisdom, perfect enlightenment, self-benefit, and benefiting others.' Therefore, Pei Xiu's treatise says, 'Those who discuss believe that the Dharma Master does not adhere to the practice of Chan but widely lectures on scriptures, travels to famous cities and capitals, taking the construction of temples as his business. Is he being used by extensive learning? Has he not forgotten fame and profit?' Alas! How do those who discuss know where the Great Path leads! The 'One Mind' is the totality of all dharmas. Separated, it is precepts, concentration, and wisdom; expanded, it is the Six Perfections; dispersed, it is the myriad practices. None of the myriad practices is not the One Mind, and none of the One Mind violates the myriad practices. Chan is only one of the Six Perfections; how can it encompass all dharmas? Moreover, the Tathagata (Tathāgata, an epithet of the Buddha) entrusted the Dharma Eye to Kāśyapa (Mahākāśyapa, a Buddhist disciple), not the Dharma practice. Therefore, that which is realized from one's own mind is Dharma; that which arises according to vows is practice, and they are not always the same. Since this is so, the One Mind is the source of all dharmas but does not belong to all dharmas. Those who attain it are free in the Dharma; those who see it have no obstacles to the teachings. It is fundamentally not Dharma and cannot be spoken of with Dharma; it is fundamentally not teaching and cannot be transmitted with teaching. How can it be sought with conventional methods? From Kāśyapa to Punavasu (Punavasu, a Buddhist disciple), all ten patriarchs were liberated by Arhats (Arhat, a perfected being), and were also Arhats. Aśvaghoṣa (Aśvaghoṣa, a Buddhist philosopher), Nāgārjuna (Nāgārjuna, a Buddhist philosopher), Āryadeva (Āryadeva, a Buddhist philosopher), and Vasubandhu (Vasubandhu, a Buddhist philosopher) began to propagate Mahāyāna (Mahāyāna, the Great Vehicle Buddhism), writing treatises to explain the scriptures, destroying heretical paths, and becoming leaders of the Bodhisattvas. And Venerable Yasa (Yasa, a Buddhist disciple)
獨以戒力為威神。尊者摩羅獨以苦行為道跡。其他諸祖或廣行法教。或專心禪寂。或蟬蛻而去。或火化而滅。或攀樹以示終。或受害而償債。是乃法必同而行不必同也。且循轍跡者非善行。守規墨者非善巧。不迅疾無以為大牛。不超過無以為大士。故師之道也。以知見為妙門。寂凈為正味。慈忍為甲盾。慧斷為劍矛。破內魔之高壘。陷外賊之堅陣。鎮撫邪雜解釋縲籠。遇窮子則叱而使歸其家。見貧女則呵而使照其室。窮子不歸貧女不富。吾師恥之。三乘不興四分不振。吾師恥之。忠孝不併化荷擔不勝任。吾師恥之。避名滯相匿我增慢。吾師恥之。故遑遑于濟拔汲汲於開誘。不以一行自高。不以一德自聳。人有依歸者不俟請則往矣。有求益者不俟憤則啟矣。雖童幼不簡于應接。雖驁佷不怠於叩勵。其以闡教度生助國家之化也如此。故親師之法者。貧則施。暴則斂。剛則隨。戾則順。昏則開。墮則奮。自榮者慊。自堅者化。徇私者公。溺情者義。凡士俗有舍其家與妻子同入其法分寺而居者。有變活業絕血食持戒法。起家為近住者。有出而修政理。以救疾苦為道者。有退而奉父母以豐供養為行者。其餘憧憧而來欣欣而去。揚袂而至實腹而歸。所在甚眾不可以紀。真如來付囑之菩薩。眾生不請之良友。其四依之人乎。其十地之
【現代漢語翻譯】 現代漢語譯本： 唯有以戒律的力量作為威嚴神通。尊者摩羅（尊者的名字）唯以苦行作為修道的足跡。其他各位祖師，有的廣泛傳授佛法教義，有的專心致志于禪定寂靜，有的像蟬蛻殼一樣離世而去，有的火化后涅槃，有的攀登樹木來示現圓寂，有的遭受迫害來償還宿債。這說明了佛法本質相同，但修行方式不必相同。而且，一味遵循舊有軌跡的人，不是善於修行的人；拘泥於規章制度的人，不是善於運用智慧的人。不夠迅速就不能成為健壯的牛，不超越常規就不能成為偉大的菩薩。所以，我老師的教導是以智慧見解為進入佛法妙境的門徑，以寂靜清凈為真正的滋味，以慈悲忍辱為鎧甲盾牌，以智慧決斷為寶劍長矛。摧毀內心煩惱的高大堡壘，攻陷外來邪魔的堅固陣地，鎮定安撫各種邪說雜念，解開束縛眾生的枷鎖牢籠。遇到貧困迷途的浪子，就呵斥他使他回到自己的家；見到貧窮困苦的女子，就告誡她使她照亮自己的家。如果浪子不回家，貧女不富裕，我的老師會感到羞愧。如果小乘、中乘、大乘佛法不能興盛，戒律不能振興，我的老師會感到羞愧。如果不能同時做到忠誠和孝順，不能承擔起弘揚佛法的重任，我的老師會感到羞愧。如果爲了避名而執著于表象，隱藏自我而增長傲慢，我的老師會感到羞愧。所以，老師總是忙碌地救濟拔苦，急切地啓發引導眾生，不因為自己做了一件善事就自命清高，不因為自己具有一種德行就高高在上。有人前來尋求歸依，不等他請求就前往幫助；有人前來尋求教益，不等他發問就啓發開導。即使是年幼無知的孩童，老師也不會輕慢地對待；即使是傲慢不馴的人，老師也不會懈怠地勸勉鼓勵。老師闡揚佛法、度化眾生、輔助國家教化的功德就是這樣。所以，親近老師的方法是：貧窮的人要給予佈施，暴躁的人要學會收斂，剛強的人要學會隨順，乖戾的人要學會順從，愚昧的人要啓發開導，墮落的人要奮發向上。自我尊榮的人要謙虛，固執己見的人要改變，徇私舞弊的人要公正，沉溺於情感的人要講道義。凡是士人和百姓，有捨棄家庭和妻子，一同進入寺院居住的；有改變原有的職業，斷絕殺生，持守戒律，以寺院為家，做近住男、近住女的；有出仕為官，以救濟百姓的疾苦作為修道的；有退隱在家，奉養父母，盡心供養作為修行的。其餘的人，絡繹不絕地前來，歡天喜地地離去，空著手來，滿載而歸。這樣的例子非常多，無法一一記載。老師真可謂是如來佛所咐囑的菩薩，是眾生不請自來的良友，是四依（比丘、比丘尼、優婆塞、優婆夷）之人啊，是十地（菩薩修行的十個階位）的菩薩啊！ 四依（比丘、比丘尼、優婆塞、優婆夷）：Bhiksu, Bhiksuni, Upasaka, Upasika 十地（菩薩修行的十個階位）：Ten Bhumis
【English Translation】 English version: He solely relies on the power of precepts as his majestic spiritual power. Venerable Mārā (name of the Venerable) solely takes ascetic practices as the path of his spiritual journey. Other ancestral teachers either extensively propagate the Dharma teachings, or wholeheartedly devote themselves to meditative tranquility, or shed their mortal bodies like cicadas, or are extinguished through cremation, or climb trees to demonstrate their passing, or endure harm to repay debts. This illustrates that while the essence of the Dharma is the same, the methods of practice need not be identical. Moreover, those who merely follow established paths are not skillful practitioners; those who adhere rigidly to rules and regulations are not adept at wisdom. Without swiftness, one cannot become a great ox; without exceeding the norm, one cannot become a great Bodhisattva. Therefore, the way of my teacher is to regard insightful understanding as the wondrous gateway, serene purity as the true flavor, compassionate forbearance as armor and shield, and wisdom-based discernment as sword and spear. He shatters the high fortress of inner demons, and captures the strongholds of external thieves. He pacifies and subdues heretical thoughts, and releases those bound by fetters. When encountering a lost son, he scolds him to return to his home; when seeing a poor woman, he admonishes her to illuminate her dwelling. If the lost son does not return home, and the poor woman does not become prosperous, my teacher feels ashamed. If the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) do not flourish, and the Vinaya (discipline) is not revitalized, my teacher feels ashamed. If one cannot simultaneously be loyal and filial, and cannot bear the responsibility of propagating the Dharma, my teacher feels ashamed. If one avoids fame by clinging to appearances, and hides the self while increasing arrogance, my teacher feels ashamed. Therefore, he is constantly engaged in rescuing and liberating, and eagerly devoted to enlightening and guiding beings, not exalting himself for a single good deed, nor boasting for a single virtue. When someone seeks refuge, he goes without being asked; when someone seeks benefit, he enlightens without being urged. Even to young children, he is not dismissive in his responses; even to the arrogant and unruly, he is not lazy in his exhortations. His merits in expounding the teachings, liberating beings, and assisting the transformation of the nation are such. Therefore, the way to be close to the teacher is: the poor should give alms, the violent should restrain themselves, the rigid should be flexible, the perverse should be compliant, the ignorant should be enlightened, and the fallen should strive upwards. Those who glorify themselves should be humble, those who are stubborn should transform, those who are selfish should be just, and those who are immersed in emotions should be righteous. Among the scholars and common people, there are those who abandon their families and wives, and enter the monastery together to reside; there are those who change their livelihoods, cease killing, uphold the precepts, and make the monastery their home, becoming Upasakas and Upasikas (lay practitioners); there are those who go out to govern and administer, taking the relief of the people's suffering as their path; there are those who retire to serve their parents, providing abundant offerings as their practice. The rest come and go in droves, arriving with joy and leaving with satisfaction, coming empty-handed and returning full. There are so many such examples that they cannot all be recorded. The teacher is truly a Bodhisattva entrusted by the Tathagata (Buddha), a good friend who comes uninvited to beings, a person of the Four Reiances (Bhiksu, Bhiksuni, Upasaka, Upasika), a Bodhisattva of the Ten Bhumis (ten stages of Bodhisattva practice)! Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna: Hearer Vehicle, Solitary Realizer Vehicle, Bodhisattva Vehicle Tathagata (Buddha): 'Thus Gone One', an epithet of the Buddha
人乎。吾不識其境界庭宇之廣狹深淺矣。議者又焉知大道之所趣哉。其為識達大人之所知心為若此也。密知心者多矣。無如昇平相國之深者。蓋同氣相求耳。宣宗再闡真乘。萬善咸秩。追諡曰定慧禪師。塔號青蓮。持服執弟子禮四眾數千百人矣。
系曰。河東相國之論撰。所謂極其筆矣。然非夫人之為極筆。於他人豈極其筆乎。觀夫影響相隨未始有異也。影待形起。響隨聲來。有宗密公。公則有裴相國。非相國曷能知密公。相續如環未嘗告盡。其二公之道如然。則知諦觀法王法。則密公之行甚圓。應以宰官身。則裴相之言可度。今禪宗有不達而譏密不宜講諸教典者。則吾對曰。達磨可不云乎。吾法合了義教。而寡學少知自既不能。且與煩惑相應可不嫉之乎。或有誚密不宜接公卿而屢謁君王者。則吾對曰。教法委在王臣。茍與王臣不接。還能興顯宗教以不。佛言。力輪王臣是歟。今之人情見近王臣者則非之。曾不知近王臣人之心。茍合利名則謝君之誚也。或止為宗教親近。豈不為大乎。寧免小嫌嫌之者。亦嫉之耳。若瞭如是義。無可無不可。吁哉。
唐京師西明寺乘恩傳
釋乘恩。不知何許人也。肇從志學知遍尋師。凡廁黌堂必窮義路。常訓門人。曰。好學近乎智。力行近乎仁。仁智稍成。是殊名同
【現代漢語翻譯】 現代漢語譯本： 那個人啊，我不知道他的境界和庭院的廣闊、狹窄、深淺。那些議論的人又怎麼知道大道所趨向的地方呢？能夠了解通達之人的心意大概就是這樣吧。深知其心的人很多，但沒有像昇平相國（指裴休，唐朝宰相）那樣深刻的。大概是因為同氣相求吧。宣宗皇帝再次闡揚真乘佛法，各種善事都很有秩序地進行。追諡宗密（佛教大師）為定慧禪師，塔號青蓮。宗密去世時，穿著喪服、行弟子禮的僧俗四眾有數千人。 系曰：河東相國（指裴休）的論述文章，可以說是用盡了他的筆力。然而如果不是因為宗密這個人，他的筆力又怎麼能用盡呢？看那影響和形體互相跟隨，從來沒有差異。影子等待形體出現才產生，迴響隨著聲音而來。有了宗密公，才有了裴相國。如果不是裴相國，又怎麼能瞭解宗密公呢？像環一樣相續不斷，沒有窮盡的時候。他們二人的道就是這樣。那麼就知道諦觀佛法是法中之王，那麼宗密公的修行就非常圓滿。應該以宰官之身來度化眾生，那麼裴相國的言論就可以作為準則。現在禪宗有人不通達佛理，就譏諷宗密不應該講解各種佛教經典，那麼我就回答說：達摩祖師難道不是這樣說的嗎？我的佛法符合了義之教，而那些寡學少知的人，自己既不能做到，又與煩惱迷惑相應，難道不應該嫉妒嗎？或者有人譏誚宗密不應該結交公卿，多次謁見君王，那麼我就回答說：教法的弘揚在於王臣，如果與王臣不交往，還能興盛顯揚宗教嗎？佛說，力輪王臣是這樣做的。現在的人，看到接近王臣的人就誹謗，卻不知道接近王臣的人，如果符合利益眾生之名，就應該感謝君王的教誨。或者只是爲了宗教而親近，難道不是更偉大嗎？寧可避免小的嫌疑，那些嫌疑的人，也是因為嫉妒罷了。如果明白了這樣的道理，就沒有什麼可以或不可以的了。唉！ 唐京師西明寺乘恩傳 釋乘恩，不知道是哪裡人。開始就立志學習，廣泛地尋找老師。凡是進入學校，必定窮盡義理。常常教導門人說：『好學接近於智慧，努力實踐接近於仁德。仁德和智慧稍微有所成就，這是名稱不同而本質相同。』
【English Translation】 English version: That person, I do not know the extent of his realm and the breadth, narrowness, depth of his courtyard. How can those who discuss know where the Great Path leads? To understand the mind of a wise and accomplished person is probably like this. There are many who deeply understand his mind, but none as profound as the Chancellor of Shengping (referring to Pei Xiu, a Tang Dynasty chancellor). It is probably because like minds seek each other. Emperor Xuanzong once again elucidated the True Vehicle of Buddhism, and all good deeds were carried out in an orderly manner. He posthumously honored Zongmi (a Buddhist master) as the Chan Master of Samadhi and Wisdom, with the pagoda named Qinglian. At Zongmi's death, the four assemblies of monks and laypeople wearing mourning clothes and performing the rites of disciples numbered several thousand. It is said: The writings of the Chancellor of Hedong (referring to Pei Xiu) can be said to have exhausted his writing skills. However, if it were not for Zongmi, how could his writing skills have been exhausted? Observe how the shadow and the form follow each other, never differing. The shadow arises when the form appears, and the echo follows the sound. With Master Zongmi, there was Chancellor Pei. If not for Chancellor Pei, how could one understand Master Zongmi? Continuing like a ring, never ending. The path of these two is like this. Then one knows that the contemplation of Dharma is the king of all Dharmas, and Master Zongmi's practice is very complete. One should transform sentient beings with the body of a high official, then Chancellor Pei's words can be taken as a standard. Now, there are those in the Chan sect who do not understand Buddhist principles and criticize Zongmi for not lecturing on various Buddhist scriptures, then I would answer: Did not Bodhidharma say the same? My Dharma is in accordance with the definitive teachings, and those who are ignorant and lack knowledge, being unable to achieve it themselves and being in accordance with afflictions and delusions, should they not be jealous? Or some may criticize Zongmi for associating with high officials and repeatedly visiting the king, then I would answer: The propagation of the Dharma depends on the king and his ministers. If one does not associate with the king and his ministers, how can one promote and manifest the religion? The Buddha said that the Wheel-Turning King and his ministers do so. People today, seeing those who are close to the king and his ministers, slander them, not knowing that those who are close to the king and his ministers, if it is in accordance with the name of benefiting sentient beings, should be grateful for the king's teachings. Or if it is only for the sake of religion that one is close, is it not even greater? Rather avoid small suspicions, those who suspect are also jealous. If one understands such a principle, there is nothing that is permissible or impermissible. Alas! Biography of Cheng'en of Ximing Temple in the Tang Dynasty Capital The monk Cheng'en, it is not known where he came from. He began with the ambition to study and widely sought teachers. Whenever he entered a school, he would exhaust the meaning of the principles. He often taught his disciples, saying: 'To love learning is close to wisdom, to strive to practice is close to benevolence. When benevolence and wisdom are slightly achieved, they are different in name but the same in essence.'
實。趨菩薩地若下坂之走丸耳。恩樂人為學不忘講導。及天寶末關中版蕩。因避地姑臧。旅泊之間嗟彼密邇羌虜之封。極尚經論之學。恩化其內眾勉其成功。深染華風悉登義府。自是重撰百法論疏並鈔行於西土。其疏祖慈恩而宗潞府。大抵同而少聞異。終后弟子傳佈。迨咸通四年三月中。西涼僧法信精研此道。稟本道節度使張義朝。表進恩之著述。敕令兩街三學大德等詳定。實堪行用。敕依其僧賜紫衣。充本道大德焉。
唐彭州丹景山知玄傳
釋知玄。字後覺。姓陳氏。眉州洪雅人也。曾祖圖南任梓州射洪縣令。祖憲考邈皆名場不捷。母魏氏夢月入於懷。因而載誕。雖乳哺未能言。見佛像僧形必含喜色。五歲祖令詠花。不數步成云。花開滿樹紅。花落萬枝空。唯餘一朵在。明日定隨風。祖吟歎不懌曰。吾育此孫望其登甲科雪二代之恥。今見孺子志矣。非貽厥也。已必從空門乖始望也七歲果遇法泰法師。在寧夷寺講涅槃經。寺與居鄰。玄日就講集所。一聆法語若睹前因。是夕夢其寺殿佛手摩其頂。寤啟祖父乞為勤策。親黨觀其必不可抑奪故聽之。年十一遂其削髮。乃隨師詣唐興邑四安寺。授大經四十二卷。遠公義疏。辯空師圓旨。共一百二十五萬言。皆囊括深奧矣。方年十三指擿緇徒露老成之氣。時丞相杜
【現代漢語翻譯】 現代漢語譯本：確實如此。趨向菩薩的境界就像從斜坡上滾下的彈丸一樣迅速。恩樂（Enle）（人名）為人好學不倦，不忘講授引導。到天寶末年關中地區發生動亂，於是到姑臧（Guzang）（地名，今甘肅武威）避難。旅居期間，他感嘆那靠近羌虜（Qianglu）（古代對西部少數民族的稱呼）的地方，極力推崇經論之學。恩樂教化當地僧眾，勉勵他們取得成就，使他們深受華夏文化的影響，全部進入義學之府。從此，他重新撰寫了《百法論疏》及《鈔》，在西域流傳。他的疏解以慈恩（Ci'en）（玄奘法師的別號）為宗，又以潞府（Lufu）（地名）為宗，大體相同而少有差異。他去世后，弟子們廣為傳播。到了咸通四年三月，西涼（Xiliang）（地名）的僧人法信（Faxin）精研此道，稟告本道節度使張義朝（Zhang Yichao），呈上恩樂的著作，朝廷下令兩街三學的大德高僧等詳細審定，認為確實可以推行使用。朝廷敕令按照僧人的請求，賜予法信紫衣，充任本道的大德高僧。
唐彭州丹景山知玄傳
釋知玄（Zhixuan），字後覺（Houjue），姓陳（Chen）氏，眉州洪雅（Hongya）（地名）人。曾祖陳圖南（Chen Tunan）曾任梓州射洪縣令。祖父陳憲（Chen Xian）和父親陳邈（Chen Miao）都未能通過科舉考試。母親魏氏（Wei Shi）夢見月亮進入懷中，因而懷孕生下知玄。知玄雖然還在哺乳期，不能說話，但見到佛像和僧人，必定面露喜色。五歲時，祖父讓他吟詠花，他很快就吟成：『花開滿樹紅，花落萬枝空。唯餘一朵在，明日定隨風。』祖父吟詠感嘆，不高興地說：『我養育這個孫子，希望他能考中進士，洗雪我們兩代的恥辱。現在看來，這孩子有自己的志向啊，不是能繼承家業的人。看來他必定會遁入空門，違揹我最初的期望了。』七歲時，知玄果然遇到法泰（Fatai）法師，在寧夷寺（Ningyi Temple）講解《涅槃經》。寺廟與他家相鄰，知玄每天都去聽講。一聽到佛法，就好像看到了前世的因緣。當天晚上，他夢見寺廟裡的佛手摩他的頭頂。醒來后，他告訴祖父，請求出家。親戚們看到他意志堅定，無法阻止，就聽從了他。十一歲時，他終於剃度出家。於是跟隨法泰法師前往唐興邑（Tangxingyi）的四安寺（Si'an Temple），學習《大經》四十二卷，遠公（Yuangong）（慧遠法師的尊稱）的義疏，辯空師（Biankong Shi）的圓旨，共一百二十五萬字，全部囊括了其中的深刻奧義。十三歲時，他指點僧人，已經顯露出老成之氣。當時，丞相杜
【English Translation】 English version: Indeed. Approaching the Bodhisattva grounds is as swift as a ball rolling down a slope. Enle (personal name) was a diligent learner, never forgetting to lecture and guide. Towards the end of the Tianbao era, when the Guanzhong region was in turmoil, he sought refuge in Guzang (place name, present-day Wuwei, Gansu). During his sojourn, he lamented the proximity to the Qianglu (ancient term for western ethnic minorities) and devoted himself to the study of scriptures and treatises. Enle educated the local monks, encouraging them to achieve success, deeply influencing them with Chinese culture, and all entered the halls of righteous learning. From then on, he re-authored the Commentary and Notes on the Treatise on the Hundred Dharmas, which circulated in the Western Regions. His commentary was based on Ci'en (another name for Xuanzang) and followed the Lufu (place name) tradition, being largely the same with minor differences. After his death, his disciples widely disseminated it. By the third month of the fourth year of Xiantong, the monk Faxin (personal name) of Xiliang (place name) deeply studied this path, reported to Zhang Yichao (personal name), the Jiedushi (military governor) of the region, and presented Enle's writings. The court ordered the eminent monks of the Three Schools of the Two Streets to review it in detail, deeming it truly suitable for implementation. The court decreed, according to the monk's request, to grant Faxin a purple robe and appoint him as a prominent monk of the region.
Biography of Zhixuan of Danjing Mountain in Peng Prefecture, Tang Dynasty
The Venerable Zhixuan (personal name), styled Houjue (style name), was from Hongya (place name) in Meizhou, with the surname Chen (family name). His great-grandfather, Chen Tunan (personal name), served as the magistrate of Shehong County in Zizhou. His grandfather, Chen Xian (personal name), and father, Chen Miao (personal name), both failed the imperial examinations. His mother, Wei Shi (personal name), dreamed of the moon entering her womb, and thus conceived and gave birth to Zhixuan. Although still nursing and unable to speak, he would show joy upon seeing Buddha images and monks. At the age of five, his grandfather asked him to compose a poem about flowers, and he quickly composed: 'Flowers bloom, the tree is full of red; flowers fall, ten thousand branches are empty. Only one remains; tomorrow it will surely follow the wind.' His grandfather recited and sighed, displeased, saying, 'I raised this grandson hoping he would pass the imperial examinations and wash away the shame of our two generations. Now it seems this child has his own ambitions and is not one to inherit the family business. It seems he will surely enter the Buddhist order, contrary to my initial expectations.' At the age of seven, Zhixuan indeed encountered Dharma Master Fatai (personal name), who was lecturing on the Nirvana Sutra at Ningyi Temple. The temple was next to his home, and Zhixuan went to listen to the lectures every day. Upon hearing the Dharma, it was as if he saw the causes from a previous life. That night, he dreamed that the Buddha's hand in the temple touched the top of his head. Upon waking, he told his grandfather and requested to become a diligent disciple. His relatives, seeing his determination and inability to be stopped, listened to him. At the age of eleven, he finally shaved his head and became a monk. He then followed Dharma Master Fatai to Si'an Temple in Tangxingyi, studying the forty-two volumes of the Great Sutra, Yuangong's (honorific title for Huiyuan) commentaries, and Biankong Shi's profound teachings, totaling 1.25 million words, all encompassing the profound mysteries within. At the age of thirteen, he was already pointing out flaws to the monks, revealing an air of maturity. At that time, the Prime Minister Du
公元穎作鎮西蜀。聞玄名命升堂講談于大慈寺普賢閣下。黑白眾日計萬許人。注聽傾心駭嘆無已。自此蜀人弗厈其名。號陳菩薩耳。傳云。玄前身名知鉉。漢州三學山講十地經。感地變琉璃焉。玄于凈眾寺辯貞律師所受具戒。才聽毗尼續通俱舍。則長十山固律師之付授焉。復從本師下三峽。歷荊襄抵于神京資聖寺。此寺四海三學之人會要之地。玄敷演經論僧俗仰觀。戶外之屨日其多矣。文宗皇帝聞之宣入顧問。甚愜皇情。後學唯識論于安國信法師。又研習外典。經籍百家之言無不該綜。玄每恨鄉音不堪講貫。乃于象耳山誦大悲咒。夢神僧截舌換之。明日俄變秦語矣。有楊茂孝者。鴻儒也。就玄尋究內典。直欲效謝康樂注涅槃經。多執卷質疑。隨為剖判。致書云。方今海內龍象非師而誰。次揚刑部汝士高左丞元裕長安揚魯士。咸造門擬結蓮社。嘗一日玄宴坐。見茂孝披紫服戴碧冠三禮畢乘空而去。玄令人偵問。茂孝其夕誡其子曰。吾常欲落髮披緇汲瓶挈屨侍玄公。所累者簪冕也。吾蓋棺時殮以紫袈裟碧芙蓉冠。至是方驗先見矣。武宗御宇。初尚欽釋氏。后納蠱惑者議。望祀蓬萊山筑高臺以祈羽化。雖諫官抗疏宰臣屢言。終不回上意。因德陽節緇黃會麟德殿。獨詔玄與道門敵言。神仙為可學不可學耶。帝叉手付老氏中理大
【現代漢語翻譯】 現代漢語譯本：公元某年，穎公鎮守西蜀，聽聞玄法師的名聲，便命其在大慈寺普賢閣下開堂講法。聽講的僧俗民眾每日約有上萬人，他們傾心聆聽，驚歎不已。自此以後，蜀地的人們不敢直呼其名，尊稱他為陳菩薩。傳說玄法師的前世名為知鉉，曾在漢州三學山講解《十地經》，感得地變琉璃。玄法師在凈眾寺從辯貞律師處受具足戒，才聽聞《毗尼》，便通曉《俱舍》，於是長十山的固律師便將衣缽傳授於他。之後，他又跟隨本師下三峽，歷經荊襄，抵達京城資聖寺。此寺是四海三學之人的聚集之地，玄法師在此敷演經論，僧俗大眾仰慕觀看，門外的鞋子日益增多。文宗皇帝聽聞此事，宣他入宮詢問，非常滿意。後來，玄法師向安國寺的信法師學習《唯識論》，又研習外典，對於經籍百家之言無不通曉。玄法師常常遺憾自己的鄉音不適合講經說法，便在象耳山誦持《大悲咒》，夢見神僧截斷他的舌頭併爲他更換。第二天，他的口音就變成了秦地口音。有一位名叫楊茂孝的鴻儒，向玄法師尋究內典，想要效仿謝康樂註解《涅槃經》。他常常拿著書卷質疑，玄法師都一一為他剖析解答。楊茂孝寫信說：『如今海內的大德高僧，不是老師您又是誰呢？』之後，刑部尚書楊汝士、左丞相元裕、長安楊魯士等人都來拜訪，想要結成蓮社。曾經有一天，玄法師宴坐時，看見楊茂孝身披紫袍，頭戴碧冠，向他三拜之後乘空而去。玄法師派人打聽，楊茂孝當晚告誡他的兒子說：『我一直想落髮爲僧，手持水瓶侍奉玄公，所牽累的就是這官帽。我蓋棺時，要用紫袈裟和碧芙蓉冠來殮葬。』到這時，才驗證了之前的預見。武宗皇帝在位時，起初還崇敬釋氏，後來聽信了蠱惑者的議論，希望祭祀蓬萊山，建造高臺以祈求羽化成仙。雖然諫官上疏勸諫，宰相多次進言，最終還是沒有改變皇帝的心意。因此，皇帝在麟德殿召集德陽節度的僧人和道士，唯獨詔令玄法師與道門辯論神仙之術是否可以修習。皇帝拱手將老子的著作交給玄法師進行評判。 English version: In the year of Gongyuan, Ying governed Western Shu. Hearing of the fame of Master Xuan, he ordered him to lecture at the foot of the Puxian Pavilion in Daci Temple. The number of monks, nuns, and laypeople listening daily was estimated to be over ten thousand. They listened intently, marveling endlessly. From then on, the people of Shu did not dare to call him by his given name, respectfully referring to him as Bodhisattva Chen. It is said that Master Xuan's previous life was named Zhi Xuan, who lectured on the Dasabhumika Sutra (Ten Stages Sutra) on Three Scholars Mountain in Hanzhou, causing the earth to transform into lapis lazuli. Master Xuan received the complete precepts from Vinaya Master Bianzhen at Jingzhong Temple. As soon as he heard the Vinaya (Discipline), he understood the Abhidharmakosa (Treasury of Knowledge). Therefore, Lawyer Gu of Changshi Mountain passed on the mantle to him. Afterwards, he followed his original teacher down the Three Gorges, passing through Jing and Xiang, and arrived at Zisheng Temple in the capital. This temple was a gathering place for scholars from the three schools from all over the world. Master Xuan expounded on the scriptures and treatises there, and monks and laypeople looked up to him with admiration. The number of shoes outside the door increased daily. Emperor Wenzong heard of this and summoned him to the palace for consultation, and was very pleased. Later, Master Xuan studied the Vijnaptimatrata (Consciousness-only) with Dharma Master Xin of Anguo Temple, and also studied external classics. He was well-versed in the words of hundreds of schools of thought. Master Xuan often regretted that his local accent was not suitable for lecturing, so he recited the Mahakaruna Dharani (Great Compassion Mantra) on Elephant Ear Mountain. He dreamed of a divine monk cutting off his tongue and replacing it. The next day, his accent changed to the Qin dialect. There was a great scholar named Yang Maoxiao, who sought to study the inner classics with Master Xuan, wanting to emulate Xie Kangle in annotating the Nirvana Sutra. He often questioned with scrolls in hand, and Master Xuan analyzed and answered them one by one. Yang Maoxiao wrote a letter saying: 'Now, who in the country is a great and virtuous monk if not you, teacher?' Later, Yang Rushi, Minister of the Ministry of Justice, Yuan Yu, Left Prime Minister, and Yang Lushi of Chang'an all came to visit, wanting to form a lotus society. Once, when Master Xuan was meditating, he saw Yang Maoxiao wearing a purple robe and a blue crown, bowing to him three times before riding into the sky. Master Xuan sent someone to inquire, and Yang Maoxiao warned his son that night, saying: 'I have always wanted to shave my head and become a monk, carrying a water bottle to serve Master Xuan, but what has burdened me is this official hat. When I am buried, I must be buried in a purple kasaya (robe) and a blue lotus crown.' At this point, the previous vision was verified. When Emperor Wuzong was in power, he initially respected the Shakya clan, but later listened to the arguments of those who bewitched him, hoping to worship Mount Penglai and build a high platform to pray for ascension to immortality. Although the remonstrating officials submitted memorials and the prime ministers repeatedly advised, they ultimately did not change the emperor's mind. Therefore, the emperor summoned the monks and Taoists of Deyang Jiedu to Linde Hall, and only ordered Master Xuan to debate with the Taoist school on whether the art of immortals could be cultivated. The emperor handed Lao Tzu's works to Master Xuan for evaluation.
【English Translation】 English version: In the year of Gongyuan, Ying governed Western Shu. Hearing of the fame of Master Xuan, he ordered him to lecture at the foot of the Puxian Pavilion in Daci Temple. The number of monks, nuns, and laypeople listening daily was estimated to be over ten thousand. They listened intently, marveling endlessly. From then on, the people of Shu did not dare to call him by his given name, respectfully referring to him as Bodhisattva Chen. It is said that Master Xuan's previous life was named Zhi Xuan, who lectured on the Dasabhumika Sutra (Ten Stages Sutra) on Three Scholars Mountain in Hanzhou, causing the earth to transform into lapis lazuli. Master Xuan received the complete precepts from Vinaya Master Bianzhen at Jingzhong Temple. As soon as he heard the Vinaya (Discipline), he understood the Abhidharmakosa (Treasury of Knowledge). Therefore, Lawyer Gu of Changshi Mountain passed on the mantle to him. Afterwards, he followed his original teacher down the Three Gorges, passing through Jing and Xiang, and arrived at Zisheng Temple in the capital. This temple was a gathering place for scholars from the three schools from all over the world. Master Xuan expounded on the scriptures and treatises there, and monks and laypeople looked up to him with admiration. The number of shoes outside the door increased daily. Emperor Wenzong heard of this and summoned him to the palace for consultation, and was very pleased. Later, Master Xuan studied the Vijnaptimatrata (Consciousness-only) with Dharma Master Xin of Anguo Temple, and also studied external classics. He was well-versed in the words of hundreds of schools of thought. Master Xuan often regretted that his local accent was not suitable for lecturing, so he recited the Mahakaruna Dharani (Great Compassion Mantra) on Elephant Ear Mountain. He dreamed of a divine monk cutting off his tongue and replacing it. The next day, his accent changed to the Qin dialect. There was a great scholar named Yang Maoxiao, who sought to study the inner classics with Master Xuan, wanting to emulate Xie Kangle in annotating the Nirvana Sutra. He often questioned with scrolls in hand, and Master Xuan analyzed and answered them one by one. Yang Maoxiao wrote a letter saying: 'Now, who in the country is a great and virtuous monk if not you, teacher?' Later, Yang Rushi, Minister of the Ministry of Justice, Yuan Yu, Left Prime Minister, and Yang Lushi of Chang'an all came to visit, wanting to form a lotus society. Once, when Master Xuan was meditating, he saw Yang Maoxiao wearing a purple robe and a blue crown, bowing to him three times before riding into the sky. Master Xuan sent someone to inquire, and Yang Maoxiao warned his son that night, saying: 'I have always wanted to shave my head and become a monk, carrying a water bottle to serve Master Xuan, but what has burdened me is this official hat. When I am buried, I must be buried in a purple kasaya (robe) and a blue lotus crown.' At this point, the previous vision was verified. When Emperor Wuzong was in power, he initially respected the Shakya clan, but later listened to the arguments of those who bewitched him, hoping to worship Mount Penglai and build a high platform to pray for ascension to immortality. Although the remonstrating officials submitted memorials and the prime ministers repeatedly advised, they ultimately did not change the emperor's mind. Therefore, the emperor summoned the monks and Taoists of Deyang Jiedu to Linde Hall, and only ordered Master Xuan to debate with the Taoist school on whether the art of immortals could be cultivated. The emperor handed Lao Tzu's works to Master Xuan for evaluation.
國若烹小鮮義。共黃冠往復。玄陳帝王理道教化根本言。神仙之術乃山林間。匹夫獨擅高尚之事業。而又必資宿因。非王者所宜。辭河下傾辯海橫注。凡數千言。聞者為之股慄。大忤上旨。左右莫不色沮。左護軍仇士良內樞密楊欽義。惜其才辯。恐將有厈逐之命。乃密諷貢祝堯詩。玄立成五篇。末章云。生天本自生天業。未必求仙便得仙。鶴背傾危龍背滑。君王且住一千年。帝覽詩微解。帝雖不納忠諫。而嘉其識見口給也。玄即歸巴岷舊山。例施巾櫛。而存戒檢愈更甄明。方扁舟入湖湘間。時楊給事漢公廉問桂嶺。延止開元佛寺。屬宣宗龍飛。楊公自內樞統左禁軍。以冊定功高請復興天竺教。奏乞訪玄聲跡。玄復掛壞衣歸上國寶應寺。屬壽昌節講贊賜紫袈裟。署為三教首座。帝以舊藩邸造法干寺。詔玄居寺之玉虛亭。大中三年誕節詔諫議李貽孫給事楊漢公緇黃鼎列論義。大悅帝情。因奏天下廢寺基。各敕重建。大興梵剎玄有力焉。命畫工圖形於禁中。其優重如是。與相國裴公休友善。同激揚中興教法事。八年上章乞歸故山大行利濟。受益者多。廣明二年春。僖宗違難西蜀。后遣郭遵泰赍璽書。肩輿詔赴行在。帝接談論頗解上心。左軍容田令孜與諸達官問道勤重。帝欲旌其美。令諸學士撰玄師號。皆未愜旨。乃揮御翰云
【現代漢語翻譯】 現代漢語譯本： 如果國家治理像烹小魚一樣，就適宜讓那些隱士高人蔘與，他們像黃巾道士一樣來來往往。但如果要闡述帝王治理國家的道理和教化之根本，那就要另當別論了。神仙之術不過是山林隱士所獨享的高尚事業，而且還必須依靠前世的因緣，不是君王應該追求的。他像河水傾瀉一樣滔滔不絕，辯論起來像大海一樣波瀾壯闊，總共說了幾千字，聽的人都為之戰慄，大大觸犯了皇帝的心意，左右的人沒有不害怕的。左護軍仇士良和內樞密楊欽義，都愛惜他的才能和口才，恐怕他會遭到被放逐的命運，於是就暗中勸他進獻祝堯的詩。玄隨即寫成了五篇，最後一章說：『昇天本來就是昇天的事業，未必求仙就能得仙。鶴背傾斜龍背滑，君王且住一千年。』皇帝看了詩后稍微理解了他的意思。皇帝雖然沒有采納他的忠諫，但還是讚賞他的見識和口才。玄於是回到巴岷的舊山，照例為百姓施法，而且更加嚴格地遵守戒律。後來他乘船進入湖湘一帶。當時楊給事漢公巡視桂嶺，邀請他到開元佛寺居住。適逢宣宗即位，楊公以內樞密使的身份統領左禁軍，因為擁立皇帝有功，請求恢復天竺佛教。他上奏請求尋找玄的軌跡。玄又穿著破舊的僧衣回到上國的寶應寺。適逢壽昌節講經，皇帝賜給他紫袈裟，任命他為三教首座。皇帝因為在藩邸時建造了法干寺，下詔讓玄居住在寺中的玉虛亭。大中三年誕辰，皇帝下詔讓諫議大夫李貽孫和給事中楊漢公與僧人一起辯論佛法，皇帝非常高興。於是上奏請求重建天下被廢棄的寺廟。玄在重建寺廟方面出了很大的力。皇帝命令畫工在宮中畫他的畫像，對他的優待就是這樣。他和相國裴休友善，一同激勵中興佛教的事業。大中八年，他上書請求回到故鄉大行利濟，受益的人很多。廣明二年春天，僖宗逃難到西蜀，後來派遣郭遵泰帶著皇帝的詔書，用肩輿抬著他到皇帝的行宮。皇帝接見他，和他談論，頗能理解皇帝的心意。左軍容田令孜和各位達官貴人向他問道，非常勤奮。皇帝想要表彰他的美德，讓各位學士撰寫玄的法號，但都沒有讓皇帝滿意。於是皇帝親自揮筆寫道： English version: If governing a country is like cooking a small fish, it is appropriate to let those hermits participate, who come and go like Yellow Turban Taoists. But if you want to expound the principles of governing the country by emperors and the foundation of enlightenment, then you have to consider other options. The art of immortals is just the noble career enjoyed by hermits in the mountains and forests, and it must also rely on the karma of previous lives, which is not what the king should pursue. He spoke eloquently like a river pouring down, and debated like a vast ocean, totaling thousands of words, which made the listeners tremble, greatly offending the emperor's mind, and everyone around him was frightened. Qiu Shiliang, the Left Protector-General, and Yang Qinyi, the Inner Secretariat, both cherished his talent and eloquence, fearing that he would be exiled, so they secretly persuaded him to present poems to celebrate Yao. Xuan then wrote five poems, the last chapter of which said: 'Ascending to heaven is originally the business of ascending to heaven, and seeking immortality may not necessarily lead to immortality. The back of the crane is tilted and the back of the dragon is slippery, may the king live for a thousand years.' The emperor understood his meaning slightly after reading the poem. Although the emperor did not adopt his loyal advice, he still appreciated his knowledge and eloquence. Xuan then returned to the old mountain of Ba Min, and routinely performed rituals for the people, and more strictly observed the precepts. Later, he sailed into the Hunan and Xiang area. At that time, Yang Hangong, the attendant, inspected Guiling and invited him to live in Kaiyuan Temple. Coinciding with Emperor Xuanzong's ascension to the throne, Yang Gong, as the Inner Secretariat, led the Left Imperial Guards, and because of his meritorious service in supporting the emperor, he requested the restoration of Tianzhu Buddhism. He requested to find Xuan's traces. Xuan returned to Bao Ying Temple in the upper country wearing old monk's clothes. Coinciding with the Shou Chang Festival, the emperor gave him a purple kasaya and appointed him as the head of the three religions. The emperor built Fagan Temple when he was in the feudal residence, and ordered Xuan to live in the Yuxu Pavilion of the temple. In the third year of Dazhong, on the birthday, the emperor ordered Li Yisun, the remonstrance doctor, and Yang Hangong, the attendant, to debate Buddhism with the monks, and the emperor was very happy. Therefore, he requested to rebuild the abandoned temples in the world. Xuan made great efforts in rebuilding the temples. The emperor ordered painters to paint his portrait in the palace, and his preferential treatment was like this. He was friendly with Prime Minister Pei Xiu, and together they encouraged the revival of Buddhism. In the eighth year of Dazhong, he wrote a letter requesting to return to his hometown to do good deeds, and many people benefited. In the spring of the second year of Guangming, Emperor Xizong fled to Western Shu, and later sent Guo Zuntai with the emperor's edict, carrying him in a shoulder carriage to the emperor's palace. The emperor met him and talked with him, and was able to understand the emperor's mind. Tian Lingzi, the Left Military Rong, and the dignitaries asked him questions very diligently. The emperor wanted to commend his virtues and asked the scholars to write Xuan's Dharma name, but none of them satisfied the emperor. So the emperor personally wrote:
【English Translation】 If the country is governed like cooking a small fish, it is appropriate for those hermits to participate, like the Yellow Turban Taoists coming and going. However, if it is about elucidating the principles of the emperor's governance and the foundation of enlightenment, then it is another matter. The art of immortals is merely the noble pursuit of hermits in the mountains and forests, and it also relies on past karma, which is not suitable for a king. His words flowed like a river, and his arguments were as vast as the sea, totaling thousands of words, causing listeners to tremble, greatly offending the emperor's will, and everyone around him was frightened. The Left Protector-General Qiu Shiliang and the Inner Secretariat Yang Qinyi both cherished his talent and eloquence, fearing he would be banished, so they secretly advised him to present poems celebrating Yao. Xuan then composed five poems, the last chapter saying: 'Ascending to heaven is inherently the business of ascending to heaven, seeking immortality does not necessarily lead to immortality. The crane's back is tilted, the dragon's back is slippery, may the king live for a thousand years.' The emperor understood his meaning slightly after reading the poem. Although the emperor did not accept his loyal advice, he appreciated his knowledge and eloquence. Xuan then returned to his old mountain in Ba Min, performing rituals for the people as usual, and adhering to the precepts even more strictly. Later, he sailed into the Hunan and Xiang regions. At that time, Yang Hangong, the Attendant, inspected Guiling and invited him to reside at Kaiyuan Temple. Coinciding with Emperor Xuanzong's ascension, Yang Gong, as the Inner Secretariat, commanded the Left Imperial Guards, and due to his meritorious service in supporting the emperor, he requested the restoration of Tianzhu Buddhism. He petitioned to find Xuan's traces. Xuan returned to Bao Ying Temple in the capital, wearing worn-out robes. During the Shou Chang Festival, he lectured and was granted a purple kasaya, appointed as the head of the three religions. The emperor, having built Fagan Temple during his time as a prince, ordered Xuan to reside in the Yuxu Pavilion of the temple. In the third year of Dazhong, on the emperor's birthday, he ordered the remonstrance official Li Yisun and the attendant Yang Hangong to debate Buddhist doctrines with monks, greatly pleasing the emperor. Consequently, a petition was made to rebuild the abandoned temples throughout the realm. Xuan contributed greatly to the rebuilding of temples. The emperor ordered painters to create his portrait in the palace, such was the honor bestowed upon him. He was friendly with the Prime Minister Pei Xiu, and together they promoted the revival of Buddhist teachings. In the eighth year of Dazhong, he submitted a memorial requesting to return to his hometown to perform great acts of salvation, benefiting many. In the spring of the second year of Guangming, Emperor Xizong fled to Western Shu, later sending Guo Zuntai with an imperial edict, carrying him in a shoulder carriage to the emperor's temporary palace. The emperor received him and discussed matters, understanding the emperor's intentions. The Left Military Commissioner Tian Lingzi and various dignitaries diligently sought his teachings. The emperor wished to commend his virtues, ordering scholars to compose Xuan's Dharma name, but none satisfied the emperor. Therefore, the emperor personally wrote:
。朕以開示悟入法華之宗旨也。悟者覺也明也。悟達大道悟佛知見。又云。悟者一剎那。不悟河沙劫。所以悟者真乘了然成佛之義。今賜悟達國師為號。雖曰強名用表朕意。玄陳讓不遂。乃乞歸九隴舊廬。于正月二十一日臥內見所曾遊歷。聖境名跡皆見在前。二月七日聞空聲曰。必生凈土。乃訊之云。孰之語耶。空又應曰。佛也。七月中聞戶外有格鬥之聲。逡巡一菩薩降於庭前事摩滅矣。漸迫僅玄身丁寧贊喻。勿以此苦為累也。言訖而沒。又於一夕有一珠。自玄左足下流去。苦楚萬端。諦視其珠中明明有晁錯二字。乃知玄是袁盎也。曾因七國反。盎奏斬錯以謝吳楚諸王。故為嬰撓耳。召弟子慈燈。附口上遺表。囑令棄屍半飼魚腹半啖鳥獸。吾久與西方凈土有期如斯。諈諉訖右脅面西而逝。享年七十三。僧臘五十四。玄咸通中曾游澤州。追問小遠法師同年。亦同終日月焉。玄堅守禁戒少欲過中不食蔬果。服唯布褐臥則芻稈。而六時行道夜臥一更。余則禪坐。等視眾生無貴賤少長。待之如一素結情好。深者裴相國休。初裴鎮荊門。玄游五臺山。路出渚宮。贈遺初無所取。裴知其儉約。密遣人沿路以供之。若蘇秦遣舍人陰資奉張儀也。嘗經駱谷真符縣。雍氏家枕潭。潭中有大魚如龍。四足而齒牙纖利。其家日飼以食。已四世
矣。或欲網釣之意。則輒雲霧晦冥焉。玄扣船撫其頂。瞪目而鼓躍。即為受歸依。未幾乃寄夢雍氏曰。我謝汝累世護念。今受歸依已生天。而永訣矣。次為導江玉壘山神李冰廟益昌北郭龍門神。偕受戒法。罷其血食歟。有李商隱者。一代文宗時無倫輩。常從事河東柳公梓潼幕。久慕玄之道學。后以弟子禮事玄。時居永崇里。玄居興善寺。義山苦眼疾。慮嬰昏瞽遙望禪宮冥禱乞愿。玄明旦寄天眼偈三章。讀終疾愈。迨乎義山臥病語僧錄僧徹曰。某志願削染為玄弟子。臨終寄書偈決別云。玄生常著如來藏經會釋疏二卷。命僧徹撰法鑒。以照像若十翼焉。大無量壽經疏二卷。僧徹著法燈類章指焉。勝鬘經疏四卷。僧徹著法苑以錯綜。猶緯書焉。又般若心經金剛經各有疏義。此外秦蜀之間。作釋氏雜文外篇箴論碑誌歌詩。錄成二十餘卷。禮懺文六卷。通計三十萬言。后遷塔于茶籠山附聖寺矣。中和二年弟子左街僧錄凈光大師僧徹述傳。法孫右街僧錄覺輝。輝弟子偽蜀祐聖國師。重孫光業僧錄。綿綿瓜瓞。皆名公也。鳳翔府寫玄真李義山執拂侍立焉。
系曰。玄公何云袁盎。又為知鉉二人後身耶。通曰。人壽百年。自漢至唐。玄幾經出沒乎。骸山淚海斷可知矣。然則玄公多才行道近古罕聞。法嗣蕃昌他莫與議也。
{ "translations": [ "（他們）或許有網魚釣魚的想法，（江豚）就總是讓那裡雲霧瀰漫，一片昏暗。玄公（Xuan, 指玄奘）敲著船，撫摸著它的頭頂，（江豚）瞪大眼睛，歡快地跳躍，就為它授了歸依。沒過多久，（江豚）就給雍氏（Yong Shi, 一個人名）託夢說：『我感謝你累世的護念，如今我已受歸依，將要生天，就此永別了。』之後又為導江（Dao Jiang, 地名）的玉壘山神（Yulei Mountain God, 神名）、李冰廟（Li Bing Temple, 廟名）、益昌（Yichang, 地名）北郭（Beiguo, 地名）的龍門神（Longmen God, 神名）一起授了戒法，停止了他們的血食祭祀。有李商隱（Li Shangyin, 人名）這個人，是一代文章宗師，當時沒有人能與他相比。他曾長期在河東柳公（Liu Gong of Hedong, 人名）和梓潼（Zitong, 地名）的幕府中任職，很久以來就仰慕玄公的道學。後來以弟子的禮節侍奉玄公，當時住在永崇里（Yongchong Li, 地名）。義山（Yishan, 李商隱的字）苦於眼疾，擔心會失明，遙望禪宮，默默祈禱乞求。玄公第二天寄了《天眼偈》（Tianyan Ji, 經名）三章。讀完后，眼疾就好了。等到義山臥病在床，告訴僧錄僧徹（Sengche, 人名）說：『我志願剃度染衣，做玄公的弟子。』臨終時寄書偈訣別說。玄公一生常著《如來藏經會釋疏》（Rulaizang Jing Huishi Shu, 經名）二卷，命僧徹撰寫《法鑒》（Fajian, 書名），用來照像，好像十翼一樣。《大無量壽經疏》（Da Wuliangshou Jing Shu, 經名）二卷，僧徹著《法燈類章指》（Fadeng Leizhang Zhi, 書名）。《勝鬘經疏》（Shengman Jing Shu, 經名）四卷，僧徹著《法苑》（Fayuan, 書名）來錯綜，就像緯書一樣。又有《般若心經》（Bore Xinjing, 經名）、《金剛經》（Jingang Jing, 經名）各有疏義。此外，在秦（Qin, 地名）蜀（Shu, 地名）之間，作的關於釋氏（Shishi, 指佛教）的雜文外篇、箴論、碑誌、歌詩，記錄成二十多卷，禮懺文六卷，總計三十萬字。後來將塔遷到茶籠山（Chalong Mountain, 地名）附聖寺（Fusheng Temple, 寺名）旁邊。中和二年，弟子左街僧錄凈光大師僧徹（Sengche, 人名）敘述傳記。法孫右街僧錄覺輝（Juehui, 人名），覺輝的弟子偽蜀（Wei Shu, 政權名）祐聖國師（Yousheng Guoshi, 稱號），重孫光業僧錄（Guangye Senglu, 稱號）。綿延不斷，都很有名望。鳳翔府（Fengxiang Fu, 地名）寫玄真（Xuanzhen, 人名），李義山（Li Yishan, 人名）執拂侍立。", "", "系曰：玄公為什麼說（自己）是袁盎（Yuan Ang, 人名），又是知鉉（Zhi Xuan, 人名）二人的後身呢？", "通曰：人壽百年，從漢（Han, 朝代名）到唐（Tang, 朝代名），玄公經歷了多少次生死輪迴啊。骸骨堆積如山，淚水匯成大海，是可以斷定的。既然這樣，玄公多才多藝，修行悟道，近古以來很少聽說。法嗣興盛，沒有人可以和他相比啊。" ], "english_translations": [ 'Perhaps they would have the intention of netting fish or angling, then the river dolphin would always cause clouds and fog to obscure the area. Xuan (Xuanzang) would knock on the boat and stroke its head, and the river dolphin would widen its eyes and leap joyfully, and he would bestow refuge upon it. Before long, the river dolphin sent a dream to Yong Shi (a person\'s name), saying: \'I thank you for your protection and care through many lifetimes. Now that I have received refuge, I will be reborn in heaven, and I bid you farewell forever.\' After that, he also bestowed the precepts upon the Yulei Mountain God (a deity) of Dao Jiang (a place name), the Li Bing Temple (a temple), and the Longmen God (a deity) of Beiguo (a place name) in Yichang (a place name), ceasing their blood sacrifices.', 'There was a person named Li Shangyin (a person\'s name), a master of literature of his generation, unmatched at the time. He had long served in the offices of Liu Gong of Hedong (a person\'s name) and Zitong (a place name), and had long admired Xuan\'s (Xuanzang\'s) Daoist learning. Later, he served Xuan with the respect due to a disciple, residing at that time in Yongchong Li (a place name). Yishan (Li Shangyin\'s courtesy name) suffered from an eye ailment, fearing that he would become blind, and he remotely gazed at the Chan temple, silently praying and begging. The next morning, Xuan sent three chapters of the \'Tianyan Ji\' (a scripture). After reading them, his eye ailment was cured. When Yishan was bedridden, he told the monastic registrar Sengche (a person\'s name): \'I vow to shave my head and dye my robes, to become a disciple of Xuan.\' At the time of his death, he sent a letter of farewell, saying. Throughout his life, Xuan often wrote two volumes of \'Rulaizang Jing Huishi Shu\' (a scripture), ordering Sengche to write \'Fajian\' (a book), to illuminate images, like the ten wings. Two volumes of \'Da Wuliangshou Jing Shu\' (a scripture), Sengche wrote \'Fadeng Leizhang Zhi\' (a book). Four volumes of \'Shengman Jing Shu\' (a scripture), Sengche wrote \'Fayuan\' (a book) to elaborate, like the weft books. Furthermore, the \'Bore Xinjing\' (a scripture) and the \'Jingang Jing\' (a scripture) each have commentaries. In addition, between Qin (a place name) and Shu (a place name), he wrote miscellaneous essays, outer chapters, admonitions, epitaphs, songs, and poems about Buddhism, recorded in more than twenty volumes, and six volumes of repentance texts, totaling three hundred thousand words. Later, the pagoda was moved to the side of Fusheng Temple (a temple) on Chalong Mountain (a place name). In the second year of Zhonghe, the disciple and left street monastic registrar, Great Master Jingguang, Sengche (a person\'s name), narrated the biography. The Dharma-grandson, the right street monastic registrar Juehui (a person\'s name), Juehui\'s disciple, the Yousheng National Teacher (a title) of the pseudo-Shu (a regime name), the great-grandson Guangye Senglu (a title). Continuously, they were all famous figures. Xuanzhen (a person\'s name) was written in Fengxiang Fu (a place name), and Li Yishan (a person\'s name) stood by holding a whisk.', "", 'The commentary says: Why did Xuan say that he was the reincarnation of Yuan Ang (a person\'s name) and Zhi Xuan (a person\'s name)?', 'The response says: Human life is a hundred years. From the Han (a dynasty) to the Tang (a dynasty), how many times did Xuan go through birth and death? The bones piled up like mountains, and the tears gathered into a sea, can be determined. Since this is the case, Xuan was talented and virtuous, and his practice of the Way was rarely heard of in ancient times. His Dharma lineage flourished, and no one can compare with him.' ] }
唐京兆大安國寺僧徹傳
釋僧徹。不知何許人也。敏利天資高邁逸類。稚歲聰穎而慕。悟達國師。若顏回之肖仲尼也。既而時親函丈頗見幽微。隨侍翼從未嘗少厭。窺其門墻其殆庶幾乎。悟達凡有新義別章。咸囑付徹暢衍之。為如來藏經疏。著法鑒四卷。大無量壽經疏。著法燈二卷。勝鬘師子吼經疏。著法苑十卷。觀乎悟達為疏。若左丘明之傳也。徹述三法鈔。猶杜服之集解歟。初居法干內寺。師資角立聲彩風行。凡百官寮無不奉仰率由。徹內外兼學辭筆特高。唱予和汝同氣相求。尋充左右街應制。每屬誕辰升麟德殿法座講談。敕賜紫袈裟。懿宗皇帝留心釋氏。頗異前朝。遇八齋日必內中飯僧。數盈萬計。帝因法集躬為讚唄。徹則升臺朗詠。寵錫繁博。敕造栴檀木講座以賜之。又敕兩街四寺行方等懺法。戒壇度僧各三七日。別宣僧尼大德二十人。入咸泰殿置壇度內。福壽寺尼繕寫大藏經。每藏計五千四百六十一卷。雕造真檀像一千軀。皆委徹檢校焉。以十一月十四日延慶節。麟德殿召京城僧道赴內講論。爾日徹述皇猷。辭辯瀏亮帝深稱許。而又恢張佛理旁懾黃冠。可謂折衝異論者。當時號為法將。帝悅敕賜號曰凈光大師。咸通十一年也。續錄兩街僧事。初徹經江論海勇於揭厲。于青龍寺講貫既循悟達國師義意寄
【現代漢語翻譯】 現代漢語譯本 唐京兆大安國寺僧 徹傳
釋僧徹（Shi Sengche）：不知是哪裡人。天資聰穎，高尚卓越，與衆不同。年幼時就聰明好學，仰慕悟達國師（Wuda Guoshi）。就像顏回（Yan Hui）之於仲尼（Zhongni，孔子）。後來得以親近老師，常在老師身邊，頗能領會老師深奧的道理。跟隨侍奉，從不厭倦。窺探他的門墻，大概也差不多了吧。悟達國師凡有新的見解和特別的篇章，都囑咐僧徹來闡發。著有《如來藏經疏》（Rulaizang Jing Shu）四卷、《大無量壽經疏》（Da Wuliangshou Jing Shu）二卷、《勝鬘師子吼經疏》（Shengman Shizihou Jing Shu）十卷。觀看悟達國師的著疏，就像左丘明（Zuo Qiuming）的傳記一樣。僧徹撰寫《三法鈔》（San Fa Chao），就像杜預（Du Yu）的集解一樣。
起初住在法干內寺（Fagan Nei Si），師徒二人相互砥礪，聲名遠揚。所有官員，沒有不敬奉聽從的。僧徹內外兼修，文筆尤其出色。唱我和你，同氣相求。不久充任左右街應制。每逢皇帝誕辰，就在麟德殿（Linde Dian）的法座上講經說法。皇帝敕賜紫袈裟。懿宗皇帝（Yizong Huangdi）留心佛法，與前朝大不相同。每逢八齋日，必定在宮中齋僧，人數多達上萬。皇帝親自為法會讚唄，僧徹則登臺朗誦。皇帝的恩寵賞賜非常豐厚，敕令建造栴檀木講座賜給他。又敕令兩街四寺舉行方等懺法（Fangdeng Chanfa），戒壇度僧各三七日。另外宣召僧尼大德二十人，進入咸泰殿（Xiantai Dian）設定戒壇為宮內之人授戒。福壽寺（Fushou Si）的尼姑繕寫大藏經（Da Zang Jing），每藏計五千四百六十一卷，雕造真檀像一千尊，都委託僧徹來檢查校對。
在十一月十四日延慶節（Yanqing Jie），麟德殿召集京城僧道赴宮內講論。那天，僧徹陳述皇帝的功績，言辭流暢明亮，皇帝非常讚賞。而且又弘揚佛理，使道士們感到懾服。真可謂是能以辯論折服不同觀點的人。當時被稱為法將。皇帝高興，敕賜號為凈光大師（Jingguang Dashi），那是咸通十一年（Xiantong shiyi nian）。後來又記錄了兩街的僧事。當初僧徹經歷江河，遊歷四方，勇於進取。在青龍寺（Qinglong Si）講經說法，既遵循悟達國師的義理，又...
【English Translation】 English version Monk Che of Da'an National Temple in Jingzhao, During the Tang Dynasty
釋僧徹 (Shi Sengche): It is not known where he came from. He was naturally intelligent, noble and outstanding, different from others. From a young age, he was intelligent and eager to learn, admiring National Teacher Wuda (Wuda Guoshi). He was like Yan Hui to Zhongni (Confucius). Later, he was able to be close to his teacher, often by his side, and was able to understand the teacher's profound principles. He followed and served without ever getting tired. Peeking into his door, it was probably almost the same. Whenever National Teacher Wuda had new insights and special chapters, he would instruct Sengche to elaborate on them. He wrote 'Commentary on the Tathagatagarbha Sutra' (Rulaizang Jing Shu) in four volumes, 'Commentary on the Sutra of Immeasurable Life' (Da Wuliangshou Jing Shu) in two volumes, and 'Commentary on the Srimala Sutra' (Shengman Shizihou Jing Shu) in ten volumes. Watching National Teacher Wuda's commentaries is like Zuo Qiuming's biography. Sengche wrote 'Three Dharma Notes' (San Fa Chao), like Du Yu's collected explanations.
At first, he lived in Fagan Inner Temple (Fagan Nei Si). The teacher and disciple encouraged each other, and their reputation spread far and wide. All the officials respected and obeyed them. Sengche cultivated both internally and externally, and his writing was particularly outstanding. Singing 'I and you, seeking each other with the same spirit'. Soon he was appointed to the left and right streets to respond to imperial orders. Every time the emperor's birthday came, he would preach on the Dharma seat in Linde Hall (Linde Dian). The emperor ordered the gift of a purple kasaya. Emperor Yizong (Yizong Huangdi) paid attention to Buddhism, which was very different from the previous dynasty. Every time the Eight Precepts Day came, he would definitely offer vegetarian meals to monks in the palace, with as many as tens of thousands of people. The emperor personally praised the Dharma assembly, and Sengche recited aloud on the stage. The emperor's favor and rewards were very generous, and he ordered the construction of a sandalwood lecture seat to give to him. He also ordered the four temples on both streets to hold the Fangdeng Repentance Dharma (Fangdeng Chanfa), and the ordination platform ordained monks for three seven-day periods each. In addition, twenty eminent monks and nuns were summoned to enter Xiantai Hall (Xiantai Dian) to set up an ordination platform to ordain people in the palace. The nuns of Fushou Temple (Fushou Si) copied the Great Treasury Sutra (Da Zang Jing), with 5,461 volumes per treasury, and carved 1,000 sandalwood statues, all of which were entrusted to Sengche for inspection and review.
On the 14th day of November, the Yanqing Festival (Yanqing Jie), Linde Hall summoned monks and Taoists from the capital to the palace to give lectures. On that day, Sengche stated the emperor's achievements, and his words were fluent and bright, and the emperor praised him very much. Moreover, he promoted Buddhist principles and made the Taoists feel intimidated. It can be said that he was a person who could use debate to subdue different opinions. At that time, he was called a Dharma general. The emperor was happy and ordered the title of Jingguang Dashi (Jingguang Dashi), which was the eleventh year of Xiantong. Later, he also recorded the monks' affairs on both streets. At the beginning, Sengche experienced rivers and traveled around, and was brave in his efforts. Preaching in Qinglong Temple (Qinglong Si), he followed the meaning of National Teacher Wuda, and...
呈所見。蒙回八十四字。云觀君法苑思沖虛解我真乘刃有餘。若使龍光時可待。應憐僧肇論成初。五車外典知難敵。九趣多才恐不如。蕭寺講軒橫淡蕩。帝鄉云樹正扶疏。幾生曾得阇逾意。今日堪將貝葉書。一振微言冠千古。何人執卷問吾廬。覽茲獎飾悲喜。盈襟以廣明中巢寇犯闕僖宗幸蜀。其夕徹內宿。明日倉黃與杜光庭先生。扈從入于岷峨。再見悟達痛序艱難。徹極多著述碑頌歌詩。不知所終。內翰侍郎樂朋龜為真贊。鳳翔嘉州皆寫其真相。弟子秦蜀之間愈多傳法者。
宋高僧傳卷第六 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第七
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
義解篇第二之四(正傳二十三人附見四人)
唐五臺山華嚴寺志遠傳(元堪)
釋志遠。俗姓宋氏。家于汝南。其父早喪。孤侍孀親。承顏之禮匪遑晨夕。母常念法華經精通五卷。遠識度明敏孤標卓然。年二十八辭親從師。歸依荷澤宗風晤解幽旨。經營僧事聯綿六秋。凡諸取給未嘗混互。自爾辭師尋禮復經八年。雖博贍兩宗情猶系滯。聞天臺一枝該通妙理。定慧雙融解進於行。十乘境觀起自一家。修性三德清涼盛演因命同輩追游五峰。棲遁林泉履歷前躅。曉六凡四聖之
【現代漢語翻譯】 現代漢語譯本： 呈上我所見到的。蒙您回覆八十四字，說我觀君的法苑思慮沖虛，理解我真乘的精髓，運用起來綽綽有餘。如果龍光劍出鞘的時機可以等待，應該會憐惜僧肇當初著論的艱辛。五車典籍的外道學說，知道難以匹敵；九趣眾生的諸多才華，恐怕也不如你。蕭寺的講經之處，空曠而淡泊；帝鄉的云樹，正茂盛而舒展。幾生幾世才能領會阇逾（Jhayu，可能是人名或地名）的意境？今天可以把貝葉經書寫下來。一振你的精微言論，足以冠絕千古；有誰會拿著書卷來我的茅廬請教呢？ 讀了這些讚揚之詞，悲喜交加，充滿胸懷。因為廣明（Guangming，年號）年間，巢寇侵犯京城，僖宗（Xizong，唐朝皇帝）逃到四川，當晚徹（Che，僧人法號）在內廷留宿。第二天，倉皇地與杜光庭（Du Guangting，道士）先生一起，護送皇帝進入岷山和峨眉山。再次見到悟達（Wuda，僧人法號），痛苦地敘述艱難的經歷。徹極多著作，包括碑文、頌詞、歌詩，不知最終結局如何。內翰侍郎樂朋龜（Yue Penggui，人名）為他寫了真贊。鳳翔（Fengxiang，地名）和嘉州（Jiazhou，地名）都畫了他的畫像。弟子在秦（Qin，地名）蜀（Shu，地名）之間越來越多，傳揚他的佛法。
《宋高僧傳》卷第六 大正藏第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第七
宋左街天壽寺通慧大師賜紫沙門贊寧（Zanning，僧人法號）等奉敕撰
義解篇第二之四（正傳二十三人附見四人）
唐五臺山華嚴寺志遠（Zhiyuan，僧人法號）傳（元堪（Yuankan，僧人法號））
釋志遠（Shi Zhiyuan，僧人法號），俗姓宋（Song，姓氏），家住汝南（Runan，地名）。他的父親早逝，獨自侍奉守寡的母親。承歡膝下的禮節，從早到晚都不敢懈怠。母親經常唸誦《法華經》，精通五卷。志遠見識度明敏，孤高卓然。二十八歲時，辭別母親，跟隨老師，歸依荷澤（Heze，宗派名）宗風，領悟幽深的旨意。經營僧事，連續六年，凡是各種供給，從未混淆。從此辭別老師，尋訪禮拜，又經過八年。雖然博覽兩宗的學說，但情意仍然有所滯礙。聽說天臺宗（Tiantai，宗派名）的一支，該通妙理，定慧雙修，解悟與修行並進。十乘境觀（Shichen Jingguan，天臺宗的修行方法），起自一家。修性三德（Xiuxing Sande，佛教概念），在清涼山（Qingliang Mountain，地名）盛行演說，因此命令同輩追隨遊歷五臺山（Wutai Mountain，地名）。棲身於林泉之間，履歷前人的足跡。曉悟六凡四聖（Liufan Sisheng，佛教概念）的道理。
【English Translation】 English version: Presenting what I have seen. I am honored to receive your eighty-four-character reply, saying that I, Guan Jun's, understanding of the Dharma garden is profound and empty, and that I understand the essence of my true vehicle, which is more than enough to apply. If the time for the Dragon Light Sword to be unsheathed can be waited for, one should pity the hardship of Monk Zhao's initial writing of his treatises. The heterodox doctrines of the five cartloads of classics know that they are difficult to match; the many talents of the nine realms of beings are probably not as good as you. The lecture hall of the Xiao Temple is spacious and serene; the clouds and trees of the imperial capital are flourishing and spreading. How many lifetimes can one comprehend the realm of Jhayu (possibly a person's name or place name)? Today, the palm-leaf scriptures can be written down. A single vibration of your subtle words is enough to crown the ages; who would come to my humble abode with scrolls to ask me for instruction? Reading these words of praise, I am filled with mixed feelings of sorrow and joy. Because during the Guangming era (era name), the Nest Bandit invaded the capital, Emperor Xizong (Tang Dynasty emperor) fled to Sichuan, and that night Che (monk's Dharma name) stayed overnight in the inner court. The next day, in a hurry, he and Mr. Du Guangting (Taoist priest) escorted the emperor into the Min and Emei Mountains. Seeing Wuda (monk's Dharma name) again, he painfully recounted the difficult experiences. Che wrote many works, including inscriptions, eulogies, and poems, and his final outcome is unknown. The Inner Han Attendant Lang Yue Penggui (person's name) wrote a true eulogy for him. Fengxiang (place name) and Jiazhou (place name) both painted his portrait. Disciples are increasingly numerous between Qin (place name) and Shu (place name), spreading his Dharma.
Song Dynasty Biographies of Eminent Monks, Volume 6 Taisho Tripitaka Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks
Song Dynasty Biographies of Eminent Monks, Volume 7
Compiled by Imperial Order by Zanning (monk's Dharma name), the Purple-Robed Shramana, Tonghui Master of Tianshou Temple on the Left Street of the Song Dynasty, and others
Chapter 2.4 on Interpretation of Meaning (23 Main Biographies with 4 Attached)
Biography of Zhiyuan (monk's Dharma name) of Huayan Temple on Mount Wutai in the Tang Dynasty (Yuankan (monk's Dharma name))
Shramana Zhiyuan (monk's Dharma name), whose lay surname was Song (surname), lived in Runan (place name). His father died early, and he served his widowed mother alone. He did not dare to slacken in his filial duties from morning to night. His mother often recited the Lotus Sutra and was proficient in five volumes. Zhiyuan's knowledge was bright and keen, and he was outstandingly independent. At the age of twenty-eight, he bid farewell to his mother and followed a teacher, taking refuge in the Heze (sect name) school of thought and comprehending its profound meaning. He managed monastic affairs for six consecutive autumns, and all kinds of supplies were never confused. From then on, he bid farewell to his teacher and sought out worship, and another eight years passed. Although he had extensively studied the doctrines of both schools, his feelings were still somewhat stagnant. He heard that one branch of the Tiantai (sect name) school thoroughly understood the wonderful principles, cultivated both samatha and vipassana, and advanced in both understanding and practice. The Ten Contemplations (Tiantai school's practice method) originated from one family. The Three Virtues of Cultivation (Buddhist concept) were widely preached in Qingliang Mountain (place name), so he ordered his peers to follow him on a tour of Mount Wutai (place name). He dwelled among the forests and springs, following in the footsteps of his predecessors. He understood the principles of the Six Realms of Ordinary Beings and the Four Noble Ones (Buddhist concepts).
理。了開示悟入之門。百界千如包羅性相。即遮即照破立同時。依正圓融凡聖平等。豁開心目物我雙亡。僅四十年闡揚獨步。遠業精道邈志苦神和。臥不解衣食非別請。時歲不稔樵炊屢乖。每掬水漱流將期永日。體有瘡疥手不塗摩。戒檢遵修警慎心口。常以四種三昧煉磨身心。至於緘札題尺。頗閑辭翰蟲篆之美。每有緇素負才學者異其辯說。或傍搜僻隱。欲為挫銳。伺之瑕玷。求其勝負。進雖傲然踞席。退乃踧踖𧹞容。來高我山去隨四悉。洎會昌四年。春秋七十七。僧臘四十八。忽絕食數朝而說法罔憚。以二月十七日誡門人曰。吾自生修進不欺心口。今獲二種果報。臥安覺安而無痛惱。又曰。天臺宗疏務在宣傳。法華疏十卷本跡二門三週記別開近顯遠玄文十卷五義判釋。止觀十卷境觀雙修。不定頓漸八教粗妙。遮照平等行解圓明。一多相即一藏文句瑩玉摐金。將踐聖階降茲罕及。禮懺方等必假精誠。志之永懷副吾之意也。於時龍象云萃櫛比座隅。咸贊希奇同稱佛號。慈誨之際奄至遷靈。風慘云愁山昏水咽。林巒色變徒屬凄傷。阇維日諸子奔馳罔知所詣。雖學者如林。達其法者唯元堪。即扶風馬氏之裔也。氣度沖邃道風素高。蓋遠傾其解脫之瓶。注以醍醐之器。可謂一燈之後復然一燈。及武宗澄汰之際。稟師先旨哀慟累
【現代漢語翻譯】 現代漢語譯本： 他開啟了開示悟入（指通過佛法開示，領悟真理，最終證入佛道）之門，百界千如（指宇宙萬法，包含一切性相）都包含在他的教義之中。即遮即照（指既否定又肯定，辯證統一），破立同時（指破除舊觀念，建立新觀念同時進行）。依正圓融（指報身和應身圓融無礙），凡聖平等（指凡人和聖人本質上是平等的）。豁開心目（指開闊心胸，明辨是非），物我雙亡（指達到無我境界）。僅僅四十年就闡揚出獨步天下的佛法。他遠大的事業，精深的道行，高邈的志向，以及苦修的精神，都令人敬佩。他睡覺不脫衣服，吃飯不特別要求。遇到年歲不好，柴火不夠，就捧起水漱口，以此度過漫長的一天。身上長了瘡疥，也不用手去塗抹。他嚴格遵守戒律，警惕自己的心和口。經常用四種三昧（指四種不同的禪定方法）來磨練身心。至於書信往來，他很擅長辭藻和書法之美。每當有出家或在家，有才華的學者，都驚異於他的辯才。有人甚至從偏僻隱晦的地方搜尋問題，想要挫敗他的銳氣，尋找他的缺點，求得勝利。但這些人來時雖然傲慢地佔據席位，退去時卻侷促不安，面帶羞愧。來時自視甚高，去時卻隨順四悉檀（指佛陀說法的四種方式）。 到了會昌四年（公元844年），他享年七十七歲，僧臘四十八年。忽然幾天不吃飯，但說法卻毫不懈怠。二月十七日，他告誡弟子們說：『我自從修行以來，沒有欺騙過自己的心和口。現在獲得了兩種果報：臥得安穩，覺也安穩，沒有痛苦和煩惱。』他又說：『天臺宗的疏鈔，務必要大力宣傳。《法華疏》（《法華經》的註解）十卷，分別從本跡二門（指佛陀的本地和垂跡），三週記別（指法華經中的三個階段），開近顯遠（指開啟近處的權教，顯示遠處的實教），玄文十卷，用五義判釋（指用五種角度來解釋經文），《止觀》（《摩訶止觀》）十卷，境觀雙修（指對客觀世界和主觀意識同時進行修習），不定頓漸（指佛陀教法的四種不同形式），八教粗妙（指佛陀教法的八種分類）。遮照平等（指否定和肯定平等無礙），行解圓明（指修行和理解都達到圓滿）。一多相即（指一和多相互依存），一藏文句（指經文的每一個字句），都像美玉一樣晶瑩，像金石一樣鏗鏘。將要登上聖人的階梯，很少有人能達到這樣的境界。禮拜懺悔，必須依靠精誠之心。希望你們永遠記住我的話，不辜負我的期望。』 當時，眾多的僧人聚集在一起，像梳子齒一樣排列在座位旁邊。都讚歎希奇，一同稱念佛號。在慈悲的教誨中，他安詳地圓寂了。風慘淡，云悲愁，山昏暗，水嗚咽。林木山巒都改變了顏色，弟子們都感到淒涼悲傷。荼毗（指火葬）那天，弟子們奔走四方，不知所措。雖然學者眾多，但真正通達他佛法的只有元堪（人名），他是扶風馬氏的後代。氣度沖和深邃，道風一向很高尚。他傾盡解脫之瓶，注入醍醐（指佛法甘露）之器。真可謂一燈之後，又點燃一燈。到了武宗澄汰（指唐武宗滅佛）之際，他稟承老師的遺訓，哀慟不已，多次...
【English Translation】 English version: He opened the door to 'opening, showing, understanding, and entering' (referring to revealing the truth through the Buddha's teachings, understanding it, and ultimately entering the path to enlightenment). The 'hundred realms and thousand suchnesses' (referring to all phenomena in the universe, encompassing all natures and appearances) are contained within his teachings. 'Simultaneous negation and affirmation' (referring to dialectical unity), 'simultaneous destruction and establishment' (referring to breaking down old concepts and establishing new ones at the same time). 'Perfect harmony of dependent and independent' (referring to the seamless integration of the reward body and the manifested body), 'equality of ordinary and sage' (referring to the essential equality between ordinary people and sages). 'Opening the mind's eye' (referring to broadening the mind and discerning right from wrong), 'the extinction of self and other' (referring to reaching a state of no-self). In just forty years, he expounded a unique and unparalleled Dharma. His far-reaching career, profound Taoist practice, lofty aspirations, and spirit of asceticism are all admirable. He slept without undressing and did not make special requests for food. When the years were bad and firewood was scarce, he would rinse his mouth with water to get through the long day. He did not apply medicine to the sores on his body. He strictly observed the precepts, guarding his mind and mouth. He often used the four samadhis (referring to four different methods of meditation) to temper his body and mind. As for correspondence, he was skilled in rhetoric and the beauty of calligraphy. Whenever there were monastic or lay scholars with talent, they were amazed by his eloquence. Some even searched for obscure and hidden questions, wanting to defeat his sharpness, find his flaws, and seek victory. But these people, although arrogantly occupying their seats when they came, retreated in embarrassment and shame. They came with high self-esteem, but left in accordance with the Four Siddhantas (referring to the four ways in which the Buddha taught). In the fourth year of Huichang (844 AD), he was seventy-seven years old and had been a monk for forty-eight years. Suddenly, he stopped eating for several days, but he did not slacken in his Dharma talks. On the seventeenth day of the second month, he admonished his disciples, saying: 'Since I began practicing, I have never deceived my heart or my mouth. Now I have received two kinds of rewards: I sleep peacefully and wake up peacefully, without pain or suffering.' He also said: 'The commentaries of the Tiantai school must be vigorously promoted. The 'Fa Hua Shu' (commentary on the Lotus Sutra) in ten volumes, distinguishes between the 'root and trace' (referring to the Buddha's original and manifested forms), the 'three rounds of prediction' (referring to the three stages in the Lotus Sutra), 'opening the near and revealing the far' (referring to opening the provisional teachings and revealing the ultimate teachings), the 'Profound Meaning' in ten volumes, explains with the 'five meanings' (referring to explaining the scriptures from five perspectives), the 'Zhi Guan' (Mahayana Stopping and Seeing) in ten volumes, cultivates both 'object and contemplation' (referring to cultivating both the objective world and subjective consciousness), the 'indeterminate, sudden, and gradual' (referring to the four different forms of the Buddha's teachings), the 'eight teachings, coarse and subtle' (referring to the eight classifications of the Buddha's teachings). 'Equality of negation and affirmation' (referring to the unobstructed equality of negation and affirmation), 'perfect clarity of practice and understanding' (referring to the perfection of both practice and understanding). 'Interdependence of one and many' (referring to the interdependence of one and many), every word and phrase of the scriptures is as crystal clear as jade and as sonorous as metal and stone. He is about to ascend the steps of the saints, and few can reach such a state. Repentance and confession must rely on sincerity. I hope you will always remember my words and live up to my expectations.' At that time, many monks gathered together, lined up like the teeth of a comb beside the seats. They all praised the rarity and recited the Buddha's name together. In the midst of compassionate teachings, he passed away peacefully. The wind was bleak, the clouds were sorrowful, the mountains were dim, and the water was sobbing. The forests and mountains changed color, and the disciples felt desolate and sad. On the day of cremation, the disciples ran around in confusion, not knowing what to do. Although there were many scholars, the only one who truly understood his Dharma was Yuan Kan (a person's name), who was a descendant of the Ma family of Fufeng. His demeanor was harmonious and profound, and his Taoist style was always noble. He emptied the bottle of liberation and poured in the vessel of nectar (referring to the sweet dew of the Dharma). It can be said that after one lamp, another lamp is lit. During the time of Emperor Wuzong's suppression of Buddhism, he followed his teacher's last words and grieved repeatedly...
夕。以其章疏文句秘之屋壁。及宣宗再闡釋門。重葺舊居。取其教部置之影堂。六時經行儼若前制。法華妙經積歲傳唱。摩訶止觀久而敷揚。嗣繼之心已極師資之禮也。
唐越州應天山寺希圓傳
釋希圓。姓張氏。姑蘇人也。宗親豪富。而獨舍家從登戒法。便游講肆。不滯一方。勤修三學。良深歲稔尤至博通。時推俊邁因命講訓。光啟中屬徐約軍亂。孫儒略地吳苑俶擾。圓由通玄寺附商船避地于甬東。其估客偕越人也。篤重於圓召居會稽寶林山寺。形雖ㄠ么性且強幹。與時寡合多事宴默。或問之。則曰。吾逍遙乎無形之場。同師子游戲耳。景福中於山寺演暢經論。同聲相應求法者至。乃著玄中鈔數卷。皆當義妙辭也。恒勸人急修上生之業。且曰。非知之難行之為難。汝曹勉旃。圓六時禮懺未嘗少缺。居小房即瑯瑘山頂是山也。傳云。從瑯瑘臺飛來此處。先是屠坊故皆鎮于其下。山之家有井。井有鰻鯠焉。水有應縮應大江之潮候。甚多靈怪。一云。此處禹鎖浙江蛟蜃之屬。其名曰蛆。蛆有雙耳其色蒼黃。或緣竹木必風雨至矣。今或出石竅入僧居溝渠中。見人不驚。握則跳梁如怒狀。唯遍入圓房。圓手執宛轉屑就。乃為之受歸戒。令勿作風雹之妖。暨圓終而多暴風雨也。圓之修習愿見彌勒。一日講次屹然坐終
【現代漢語翻譯】 現代漢語譯本： 晚上，（他的弟子們）將他所著的章疏文句秘密地藏在屋壁之中。等到宣宗再次闡揚天臺宗的教義，重新修葺舊居時，取出他的教部著作安放在影堂之中。六時經行（指晝夜六時的修行），都嚴格按照他生前的規矩。他所講的《法華妙經》多年來一直被傳唱，《摩訶止觀》也長久地被敷揚。繼承道統的心意，已經達到了對待老師的最高禮節。
唐越州應天山寺希圓傳
釋希圓（Shi Xiyuan），姓張，是姑蘇人。他的宗族親戚都很富有，但他獨自捨棄家庭，出家受戒，便開始遊歷各地的講經場所。他不滯留在一個地方，勤奮地修習戒、定、慧三學。他積累了深厚的學識，尤其精通佛學，當時的人都推崇他為傑出的人才，因此請他講經說法。光啟年間，正趕上徐約的軍隊作亂，孫儒侵佔了吳地，吳苑一帶動盪不安。希圓從通玄寺搭乘商船到甬東避難。船上的商人都是越地人，他們非常敬重希圓，便邀請他住在會稽的寶林山寺。他外表雖然瘦小，但性格卻很堅強能幹。他很少與世俗同流合污，喜歡安靜地生活。有人問他原因，他就說：『我逍遙自在地生活在無形的境界中，如同獅子游戲一般。』景福年間，他在山寺里宣講經論，志同道合的人紛紛前來求法。於是他撰寫了《玄中鈔》數卷，其中的內容都符合義理，辭藻精妙。他經常勸人抓緊時間修習往生兜率天（Tushita Heaven）的法門，並且說：『不是知道困難，而是實行困難。你們要努力啊！』希圓六時禮懺，從未有過絲毫懈怠。他居住的小房就在瑯瑘山頂，這座山，傳說是從瑯瑘臺飛到這裡的。先前這裡是屠宰場，所以都在下面鎮壓著。山上的住戶家有井，井裡有鰻魚和鯠魚。井水會隨著大江的潮汐而漲落，有很多靈異的事情。還有一種說法是，這裡是大禹用來鎖住浙江的蛟龍和海怪的地方，這種海怪名叫蛆，蛆有雙耳，顏色蒼黃，如果它爬到竹木上，就一定會颳風下雨。現在有時它會從石縫裡出來，進入僧人的住所和溝渠中，見到人也不害怕。如果抓住它，它就會像發怒一樣跳躍。只有希圓的房間它會進去。希圓用手抓住它，把它搓成一團，然後為它授三皈依，告誡它不要製造風雹之類的災害。等到希圓圓寂后，這裡經常有暴風雨。希圓一直修習，希望能夠見到彌勒佛（Maitreya）。有一天，他在講經的時候，突然端坐而逝。
【English Translation】 English version: In the evening, his disciples secretly hid his commentaries and writings in the walls of his room. When Emperor Xuanzong later re-expounded the Tiantai teachings and rebuilt his former residence, they took out his works on the teachings and placed them in the ancestral hall. His practice of the six periods of the day (referring to the six periods of practice throughout the day and night) strictly followed his practices during his lifetime. The Wonderful Dharma Lotus Sutra (Fahua Miaojing) that he lectured on has been chanted for many years, and the Great Calming and Contemplation (Mohe Zhiguan) has been propagated for a long time. The intention to inherit the lineage has reached the highest level of respect for a teacher.
Biography of Shi Xiyuan of Yingtian Mountain Temple in Yuezhou, Tang Dynasty
釋希圓 (Shi Xiyuan), whose surname was Zhang, was a native of Gusu. His relatives were wealthy, but he alone abandoned his family, became a monk, and traveled to various places to lecture on the scriptures. He did not stay in one place, diligently cultivating the three learnings of morality, concentration, and wisdom. He accumulated profound knowledge, especially excelling in Buddhist studies. People at the time praised him as an outstanding talent, so they invited him to lecture on the Dharma. During the Guangqi period, Xu Yue's army rebelled, and Sun Ru occupied the Wu region, causing unrest in the Wu Garden area. Xiyuan took a merchant ship from Tongxuan Temple to Yongdong to take refuge. The merchants on the ship were all from Yue, and they greatly respected Xiyuan, so they invited him to live in Baolin Mountain Temple in Kuaiji. Although he was small in stature, he was strong and capable in character. He rarely associated with the secular world and preferred a quiet life. When asked why, he would say, 'I live freely in the formless realm, like a lion playing.' During the Jingfu period, he lectured on the scriptures and treatises in the mountain temple, and like-minded people came to seek the Dharma. So he wrote several volumes of 'Notes on the Profound Middle Way' (Xuanzhong Chao), the contents of which were all in accordance with the principles and the language was exquisite. He often advised people to seize the time to cultivate the practice of being reborn in the Tushita Heaven (Doushuai Tian), and said, 'It is not knowing that is difficult, but practicing that is difficult. You must strive!' Xiyuan's six periods of repentance never lacked the slightest bit. The small room he lived in was on the top of Mount Langye. It is said that this mountain flew here from the Langye Terrace. Previously, this place was a slaughterhouse, so they were all suppressed below. The households on the mountain have wells, and the wells have eels and catfish. The well water rises and falls with the tides of the great river, and there are many supernatural things. Another saying is that this is where Yu the Great locked the dragons and sea monsters of Zhejiang, and this sea monster is called a 'grub' (Qu). The grub has two ears and is yellowish-brown in color. If it climbs onto bamboo or wood, there will definitely be wind and rain. Now sometimes it comes out of the stone crevices and enters the monks' residences and ditches, and it is not afraid of people. If you grab it, it will jump and leap as if angry. Only Xiyuan's room will it enter. Xiyuan grabs it with his hand, kneads it into a ball, and then gives it the Three Refuges, warning it not to create disasters such as wind and hail. After Xiyuan passed away, there were often storms and rain. Xiyuan always practiced, hoping to see Maitreya Buddha (Mile Fo). One day, while he was lecturing, he suddenly passed away while sitting upright.
於法座。時眾聞異香裛孴天樂錚鏦。或絕或連七日後已。此真上生之證歟。則乾寧二年四月也。還山之日僧眾置祭于寺門。無何有人茜袍象笏拜跪愴然。𢠵恍之間杳無軌跡。眾莫能測焉。荼毗收舍利七百餘粒。被四明人赍往新羅國矣。
唐絳州龍興寺木塔院玄約傳
釋玄約。姓張氏。正平人也。志韻剛潔幼萌出塵之心。既諧夙志入州龍興伽藍。日誦千言更無再受。落髮之後滿足律儀。檢察己心循其戒范。精持止作未嘗穿穴。自茲名節頓高流輩窺仰。數稔之間律論俱贍。遍求知識探賾玄文。戾止長安崇聖寺。以戒德之選而預臨壇講。律並俱舍共四十餘遍。淵靜其性研核靡虧。著俱舍論金華鈔二十卷。為時所貴。而二講登席可三百餘人。皆北面受業焉。傳稟門生一百許輩。汾沁之間奔走學者迨乎老矣。終本院小房。俗壽七十六。法臘五十六。學法弟子道俗收焚坑舍利數百粒。構磚浮圖于郡城之西焉。
梁滑州明福寺彥暉傳
釋彥暉。姓孫氏。今東京陽武縣人也。佩觿之歲聞父讀金剛般若。瞪目凝聽澹然歡喜。又屬家內齋僧磬梵俱作。于簾幕之下合掌欣然。登年十五隨師學法。往太原京兆洛陽聽采忘勞。年滿於嵩山少室寺受大戒。隸習毗尼頗通深趣。次尋經論皆討玄源。且曰。為善不同同歸乎治。
【現代漢語翻譯】 現代漢語譯本：在法座上。當時大眾聞到奇異的香氣濃郁，天上的音樂清脆響亮。時斷時續，七天後停止。這真是往生到上界的證明嗎？那是乾寧二年四月的事。還山那天，僧眾在寺門設定祭祀。不久，有一個人穿著茜紅色官袍，手持象牙笏板，拜跪著，神情悲傷。恍惚之間，就消失得無影無蹤。眾人都無法理解。荼毗（火葬）后，收集到舍利七百多粒。被四明地方的人帶往新羅國了。
唐絳州龍興寺木塔院玄約傳
釋玄約（釋迦牟尼的弟子），姓張，是正平人。他志向高潔，從小就萌發出世之心。後來如願以償，進入絳州龍興伽藍（寺廟）。每天誦讀千言，不用再學第二遍。落髮之後，嚴格遵守戒律。檢查自己的內心，遵循戒律規範。精進地持守止作，從未違犯。從此，他的名聲節操頓時高漲，同輩們都仰慕他。幾年之間，他對律藏和論藏都非常精通。他廣泛地尋求知識，探究深奧的玄妙文義。前往長安崇聖寺，以戒行高尚而被選拔出來，參與臨壇講律，並講解《俱舍論》，總共四十多遍。他性格深沉安靜，研究覈實沒有缺失。他撰寫了《俱舍論金華鈔》二十卷，被當時的人所看重。每次講經登座，都有三百多人。都向他北面而拜，接受他的教誨。傳授給門生一百多人。汾水和沁水之間，奔走求學的學者直到老了。最終在本院的小房間里去世。世俗年齡七十六歲，僧臘五十六年。學法的弟子和信徒們收集焚燒后的舍利幾百粒，在郡城的西邊建造磚塔來供奉。
梁滑州明福寺彥暉傳
釋彥暉（釋迦牟尼的弟子），姓孫，是現在的東京陽武縣人。在他佩戴護身符的年紀，聽到父親讀《金剛般若經》（佛教經典），他睜大眼睛，專注地聽著，內心平靜而歡喜。又恰逢家裡齋僧，磬聲和梵唄聲一起響起。他在簾幕之下合掌，非常高興。十五歲時，跟隨老師學習佛法。前往太原、京兆、洛陽聽經采法，不知疲倦。年滿后，在嵩山少室寺受具足戒。隸屬於毗尼（戒律）的學習，非常通達其中的深奧趣味。接著尋訪經論，都探求其中的玄妙根源。並且說：『行善的方式不同，最終都歸於治理。』
【English Translation】 English version: On the Dharma seat. At that time, the assembly smelled a strange and rich fragrance, and the heavenly music was clear and melodious. It was intermittent and stopped after seven days. Is this truly proof of being reborn in the upper realms? That was in the fourth month of Qianning's second year. On the day of returning to the mountain, the monks set up a sacrifice at the temple gate. Soon, a person wearing a crimson official robe and holding an ivory tablet, knelt down and prostrated, with a sad expression. In a daze, he disappeared without a trace. The assembly could not understand it. After cremation (荼毗), more than seven hundred relics (舍利) were collected. They were taken to the Silla (新羅) kingdom by the people of Siming (四明).
Biography of Xuan Yue (玄約) of the Wooden Pagoda Courtyard of Longxing Temple (龍興寺) in Jiangzhou (絳州) of the Tang Dynasty
The monk Xuan Yue (玄約), whose surname was Zhang (張), was a native of Zhengping (正平). He had a noble aspiration and a mind to renounce the world from a young age. Later, he fulfilled his long-cherished wish and entered the Longxing Monastery (龍興伽藍) in Jiangzhou (絳州). He recited a thousand words every day and did not need to learn them a second time. After shaving his head, he strictly observed the precepts. He examined his own mind and followed the rules of discipline. He diligently maintained the precepts of cessation and action and never violated them. From then on, his reputation and integrity soared, and his peers admired him. Within a few years, he became very proficient in both the Vinaya (律藏) and the Abhidharma (論藏). He widely sought knowledge and explored the profound and subtle meanings of the texts. He went to Chong Sheng Temple (崇聖寺) in Chang'an (長安), and because of his high moral conduct, he was selected to participate in the altar lecture on the Vinaya and explained the Abhidharmakosa (俱舍論) more than forty times in total. He was deep and quiet in nature, and his research and verification were without flaws. He wrote the Jin Hua Commentary (金華鈔) on the Abhidharmakosa (俱舍論) in twenty volumes, which was valued by the people of the time. Each time he ascended the seat to lecture, there were more than three hundred people. They all faced him to the north and received his teachings. He transmitted the teachings to more than one hundred disciples. Scholars who traveled between the Fen (汾) and Qin (沁) rivers to seek knowledge were already old. He eventually died in a small room in this temple. His secular age was seventy-six, and his monastic age was fifty-six. His disciples and followers collected hundreds of relics (舍利) after cremation and built a brick pagoda to enshrine them to the west of the city.
Biography of Yan Hui (彥暉) of Mingfu Temple (明福寺) in Huazhou (滑州) of the Liang Dynasty
The monk Yan Hui (彥暉), whose surname was Sun (孫), was a native of Yangwu County (陽武縣) in present-day Tokyo (東京). At the age when he wore a talisman (佩觿), he heard his father read the Diamond Sutra (金剛般若經), he opened his eyes wide, listened attentively, and felt calm and joyful. It also happened that his family was offering food to monks, and the sounds of chimes and chanting were heard together. He clasped his hands under the curtain, very happy. At the age of fifteen, he followed his teacher to study the Dharma. He went to Taiyuan (太原), Jingzhao (京兆), and Luoyang (洛陽) to listen to the scriptures and collect the Dharma, without feeling tired. When he reached adulthood, he received the full precepts at Shaolin Temple (少室寺) on Mount Song (嵩山). He was affiliated with the study of the Vinaya (毗尼), and he was very familiar with its profound and interesting aspects. Then he sought out the sutras and treatises, all exploring their profound origins. And he said: 'The ways of doing good are different, but they all ultimately lead to governance.'
治則戒定慧也。入聖機械此三治性之極致也。屆洛都先達無不推伏。至乎四部悉仰柔明。臨鑒則戚少欣多。執瓶則荷輕持重。三衣之外。百一之資量足而供更無餘長。所行慈忍匪事規求。不畜門徒惟勞自己。勤勤化導默默進修。是故南燕之人號為佛子。初寄明福寺講百法論也。四海英髦風趨波委。恒溢百餘且多俊邁。精研論席鉆仰經宗。其間碩學兼才故有。分為上下十惡。十惡者若八伯之號焉。上十惡則洞閑性相高建法幢。宗因喻三立破無滯。下十惡則學包內外吟詠風騷擊論談經。聲清口捷讚揚梵唄。表白導宣。蓋因題目之分。乃極才能之際。云惡則倒背之言。乃是極善也。其門弟子為若此也。暉因明百法二論各講百許遍。出弟子一百五十餘人。著鈔曰滑臺。盛行於世。以乾化元年秋八月三日。氣力薾然而奄化矣。春秋七十二法臘五十二。滑人追慕其德。二眾三百餘人奉神柩歸葬于陽武縣側。營小塔焉。
梁東京相國寺歸嶼傳
釋歸嶼。姓湄氏。壽春人也。父元旭知子敏利授以詩書。誦覽記憶彌見過群。從諸子而竊愿出塵。父母允其頻請。乃禮本郡開元寺道宗律師為力生焉。未及周星念通法華仁王二經。登於弱冠而全戒足。矜持三行靡曠四儀。習聽新章寺通講授。后聞洛京三輔經論盛行。結侶求師。僅于
【現代漢語翻譯】 現代漢語譯本：治療的方法是戒、定、慧。進入聖境的關鍵就在於這三者對本性的極致治理。到達洛陽后，先賢們無不推崇信服。以至於四部眾都仰慕他的柔和與明智。面臨困境時，他總是少有憂愁而多有欣喜。拿著缽盂時，他感到輕鬆而責任重大。除了三衣之外，一百分之一的資財也足夠供給，不再有多餘的積蓄。他的行為充滿慈悲和忍耐，從不刻意追求。不蓄養門徒，只辛勞自己。勤勤懇懇地教化引導，默默地精進修行。因此，南燕的人們稱他為佛子。最初寄居在明福寺講解《百法論》。四海的英才俊傑像風一樣追隨，像波浪一樣涌來。經常超過一百多人，而且大多是傑出的人才。他們精研論席，鉆研經書的宗旨。其中，兼具淵博學識和才能的人很多。分為上下十惡。十惡，就像八伯的稱號一樣。上十惡精通性相，高高地樹立法幢。宗、因、喻三者，立論和破斥都沒有滯礙。下十惡則學識淵博，內外兼修，吟詠、辯論、擊節而談經。聲音清亮，口齒伶俐，讚揚梵唄。表白和引導宣講。這是因為題目不同，才達到才能的極致。說'惡'，是倒著說的意思，實際上是極善。他的門下弟子就是這樣。釋暉因為《因明》、《百法》二論各講了一百多遍，培養出弟子一百五十餘人。著有鈔本，名為《滑臺》，在世上盛行。在乾化元年秋八月三日，氣力衰竭而去世。享年七十二歲，法臘五十二年。滑臺的人們追慕他的德行，僧俗二眾三百餘人護送他的神柩歸葬于陽武縣側，並建造了一座小塔。 梁東京相國寺歸嶼傳 釋歸嶼（釋歸嶼，人名）。姓湄氏，壽春人。他的父親元旭（元旭，人名）知道兒子聰敏，就教他詩書。誦讀和記憶都超過了常人。他跟隨其他孩子，暗自希望出家。父母答應了他多次的請求。於是，他拜本郡開元寺的道宗律師（道宗律師，人名）為師，剃度出家。還沒滿一年，就能背誦《法華經》、《仁王經》。到了二十歲，就受了具足戒。他謹慎地遵守三行，沒有違背四儀。學習和聽講新的篇章，寺廟裡都通曉他的講授。後來聽說洛陽三輔一帶經論盛行，就結伴去求師，好不容易才...
【English Translation】 English version: The method of treatment is Sila (戒, moral discipline), Samadhi (定, concentration), and Prajna (慧, wisdom). Entering the realm of the sacred hinges on the ultimate governance of one's nature by these three. Upon arriving in Luoyang, all the eminent predecessors revered and submitted to him. So much so that the four assemblies all admired his gentleness and wisdom. Facing adversity, he was always less sorrowful and more joyful. Holding the alms bowl, he felt light yet responsible. Apart from the three robes, one-hundredth of his resources was sufficient for sustenance, with no surplus accumulation. His actions were filled with compassion and forbearance, never seeking anything deliberately. He did not keep disciples, only toiled for himself. Diligently teaching and guiding, silently advancing in cultivation. Therefore, the people of Southern Yan called him a 'Son of the Buddha'. Initially, he resided at Mingfu Temple, lecturing on the 'Hundred Dharmas Treatise' (百法論). Talented individuals from all over the world followed like the wind and surged like waves. Often exceeding one hundred people, and mostly outstanding talents. They meticulously studied the lecture seats and delved into the tenets of the scriptures. Among them, many possessed both profound knowledge and talent. They were divided into the upper and lower 'Ten Evils'. The 'Ten Evils' were like the title of 'Eight Lords'. The upper 'Ten Evils' were proficient in nature and characteristics, erecting the Dharma banner high. In terms of thesis, reason, and analogy, their establishment and refutation were without hindrance. The lower 'Ten Evils' were erudite, cultivating both internally and externally, reciting, debating, and discussing the scriptures with rhythmic cadence. Their voices were clear, their speech eloquent, praising the Sanskrit chants. Explaining and guiding the teachings. This was because of the difference in topics, reaching the pinnacle of talent. Saying 'evil' is speaking in reverse, actually meaning extreme goodness. His disciples were like this. Master Hui (釋暉) lectured on the 'Hetu-vidya' (因明) and 'Hundred Dharmas' (百法) treatises each over a hundred times, cultivating more than one hundred and fifty disciples. He authored a commentary called 'Huatai' (滑臺), which was prevalent in the world. On the third day of the eighth month of autumn in the first year of Qianhua, his strength waned and he passed away. He lived to the age of seventy-two, with fifty-two years of monastic life. The people of Huatai mourned his virtue, and over three hundred members of the monastic and lay communities escorted his divine coffin to be buried beside Yangwu County, where a small pagoda was built. Biography of Guiyu (歸嶼) of Xiangguo Temple (相國寺) in Dongjing (東京) of Liang Dynasty The Venerable Guiyu (釋歸嶼), whose surname was Mei (湄), was a native of Shouchun (壽春). His father, Yuanxu (元旭), knowing his son's intelligence, taught him poetry and literature. His recitation and memory surpassed ordinary people. Following the other children, he secretly wished to leave home. His parents granted his repeated requests. Thus, he took the precepts under the Vinaya Master Daozong (道宗律師) of Kaiyuan Temple (開元寺) in his native county and was tonsured. Before a year had passed, he could recite the 'Lotus Sutra' (法華經) and the 'Benevolent Kings Sutra' (仁王經). At the age of twenty, he received the full precepts. He carefully observed the three conducts and did not violate the four dignities. He studied and listened to new chapters, and the temple was familiar with his lectures. Later, hearing that the scriptures and treatises were prevalent in the Luoyang (洛陽) and Sanfu (三輔) areas, he joined companions to seek teachers, barely...
十載疏通性相精大小乘。名數一支因明一學。俱舍唯識維摩上生。皆深藏若虛也。復往南燕就暉公重覆所學。研朱益丹。猶慨義章未為盡善。乃之今東京相國寺。遂糅新鈔講訓克勤門生領悟。時朱梁後主與嶼丱角同學庠序。狎密情濃隔面年深。即位半載下詔訪之。嶼雖知故舊終歲不言。事不可逃應召方入。帝見悲喜交集。宣賚豐厚。時屬嘉慶節。曾下敕止絕天下薦僧道恩命。其年獨賜嶼紫衣。仍號演法大師。兩街威儀迎導至寺。兼敕東塔御容院為長講院。時閩帥以聖節進金剛經一藏絹三百匹。盡賜嶼焉。法侶榮之。然睹舊鈔有所不安未極其理。遂搜抉精義於三載著成二十卷。號曰會要草字寫畢進呈。帝覽賞嘆。敕令入藏。嶼苦辭乃止。如是十五年中唱導無怠。學徒繼榮贍。公相繼傳持。至後唐清泰三年十月十日謂門人洪演曰。餘氣力惙然無常將至。汝好住修進。焚香合掌初夜長逝。春秋七十五。僧臘五十五即以其月十八日。遷塔于京東郊寺莊東岡焉。
後唐洛陽長水令諲傳
釋令諲。姓楊氏。陜府閿鄉人也。幼而履操回求出俗。得本邑之師授凈名經。年既應法乃納戒津。大小乘教兼而學之。于名數法門染成淳粹。彌陀中觀斡及膏腴。聲光振發莫之與京。因游洛南長水。遇歸心檀信構伽藍。就中講貫。一論
【現代漢語翻譯】 現代漢語譯本： 他用了十年時間深入研究佛法的性相，精通大乘和小乘的教義。對於名相、因明這些學科，以及俱舍論、唯識論、《維摩詰經》、《上生經》等經典，都理解得非常透徹，好像空虛的容器一樣，蘊藏著豐富的知識。後來他又到南燕，向暉公重新學習以前學過的知識，更加努力地研究。但他仍然覺得對佛法義理的理解還不夠完善。於是前往當時的東京（今開封）相國寺，將新舊的註解融合在一起進行講解，使門生們領悟。當時，後來的朱梁後主和釋嶼一起在學校讀書，關係非常密切。分別多年後，朱梁後主即位半年，下詔尋找釋嶼。釋嶼雖然知道是老朋友，但始終沒有說出來。事情無法迴避，才去見皇帝。皇帝見到他，悲喜交加，賞賜了很多東西。當時正值嘉慶節，皇帝曾下令禁止天下推薦僧人和道士，但那一年唯獨賜給釋嶼紫衣，並賜號『演法大師』。兩街的僧眾以隆重的儀式迎接他到寺廟。皇帝還下令將東塔御容院作為長講院。當時，福建的地方長官在聖節進獻了一藏《金剛經》和三百匹絹，全部賜給了釋嶼。他的同修們都認為這是很光榮的事情。然而，釋嶼看到以前的註解，覺得有些地方不夠完善，沒有完全闡明佛法的真理。於是，他花了三年時間蒐集整理精深的義理，寫成了二十卷的著作，名為《會要》，用草書寫完後進獻給皇帝。皇帝看了非常讚賞，下令收入藏經。釋嶼極力推辭才作罷。就這樣，十五年中，他不停地講經說法，學徒越來越多，公卿大臣也相繼來聽講。到了後唐清泰三年十月十日，釋嶼對他的門人洪演說：『我氣力衰竭，無常即將到來。你要好好地修行。』說完，他焚香合掌，在初夜時分去世，享年七十五歲，僧臘五十五年。當月十八日，他的遺體被遷葬到京東郊寺莊東邊的山岡上。
後唐洛陽長水縣令諲撰寫。
釋令諲，姓楊，是陜州閿鄉人。從小就行為端正，一心向佛，想要出家。拜本鄉的老師學習《維摩詰經》。到了可以受戒的年齡，就正式受戒。大小乘的教義都學習，對於名相法門，理解得非常純粹。對於彌陀凈土、中觀等理論，都研究得很深入。他的名聲很大，沒有人能和他相比。後來他遊歷到洛南長水，遇到有虔誠的信徒建造寺廟，他就留在寺廟裡講經說法，講解《一論》。 English version: For ten years, he thoroughly studied the nature and characteristics of Dharma, mastering the doctrines of both Mahayana and Hinayana. He deeply understood subjects like nomenclature, Hetu-vidya (logic), and classics such as the Kośa (Abhidharma-kośa), the Vijñaptimātratā (Consciousness-only), the Vimalakīrti Nirdeśa Sūtra, and the Upadeśa on Rebirth in the Tuṣita Heaven, possessing a vast and profound knowledge. Later, he went to Southern Yan to restudy what he had learned with Master Hui, further refining his understanding. However, he still felt that his understanding of the Dharma was not perfect. Therefore, he went to Xiangguo Temple in the then-capital Tokyo (present-day Kaifeng), where he combined new and old commentaries in his lectures, enabling his disciples to comprehend. At that time, the future Later Liang Emperor Zhu was a classmate of Shi Yu in school, and they had a very close relationship. After many years of separation, half a year after Zhu ascended the throne, he issued an edict to find Shi Yu. Although Shi Yu knew it was an old friend, he remained silent for a long time. When it became unavoidable, he went to see the emperor. The emperor was filled with mixed emotions of sorrow and joy and bestowed many gifts upon him. It was during the Jiāqìng Festival, and the emperor had previously issued an edict prohibiting the recommendation of monks and Taoists, but that year he uniquely bestowed a purple robe upon Shi Yu and granted him the title of 'Dharma-Explaining Great Master'. Monks from both streets welcomed him to the temple with great ceremony. The emperor also ordered the Eastern Pagoda Imperial Portrait Courtyard to be used as a permanent lecture hall. At that time, the local governor of Fujian presented a complete Tripitaka of the Diamond Sutra and three hundred bolts of silk as a gift for the holy festival, all of which were bestowed upon Shi Yu. His fellow practitioners considered this a great honor. However, Shi Yu, seeing some imperfections in the old commentaries, felt that they did not fully explain the truth of the Dharma. Therefore, he spent three years collecting and organizing profound meanings, writing a twenty-volume work called 'Essentials', which he presented to the emperor in cursive script. The emperor read it with great appreciation and ordered it to be included in the Tripitaka. Shi Yu strongly declined, and the matter was dropped. For fifteen years, he tirelessly preached the Dharma, and his students grew in number, with many high-ranking officials and ministers coming to listen. On the tenth day of the tenth month of the third year of the Later Tang Qingtai era, Shi Yu said to his disciple Hongyan: 'My strength is failing, and impermanence is approaching. You must cultivate diligently.' After saying this, he burned incense, joined his palms, and passed away in the first watch of the night, at the age of seventy-five, with fifty-five years as a monk. On the eighteenth day of that month, his remains were moved and buried on the eastern hill of the Eastern Suburb Temple Estate in Jingdong.
Written by Lingyin, Magistrate of Changshui County, Luoyang, Later Tang Dynasty.
Shi Lingyin, whose surname was Yang, was a native of Wenxiang in Shaan Prefecture. From a young age, he was upright in conduct and devoted to Buddhism, desiring to renounce the world. He studied the Vimalakīrti Nirdeśa Sūtra with a teacher in his hometown. When he reached the age to receive ordination, he formally took the precepts. He studied both Mahayana and Hinayana doctrines, and his understanding of nomenclature and Dharma was very pure. He deeply studied theories such as Amitābha Pure Land and Madhyamaka. His reputation was great, and no one could compare to him. Later, he traveled to Changshui in Luonan, where he encountered devout believers who were building a temple. He stayed at the temple to lecture and preach the Dharma, explaining the 'Treatise'.
【English Translation】 English version: For ten years, he thoroughly studied the nature and characteristics of Dharma, mastering the doctrines of both Mahayana and Hinayana. He deeply understood subjects like nomenclature, Hetu-vidya (logic), and classics such as the Kośa (Abhidharma-kośa), the Vijñaptimātratā (Consciousness-only), the Vimalakīrti Nirdeśa Sūtra, and the Upadeśa on Rebirth in the Tuṣita Heaven, possessing a vast and profound knowledge. Later, he went to Southern Yan to restudy what he had learned with Master Hui, further refining his understanding. However, he still felt that his understanding of the Dharma was not perfect. Therefore, he went to Xiangguo Temple in the then-capital Tokyo (present-day Kaifeng), where he combined new and old commentaries in his lectures, enabling his disciples to comprehend. At that time, the future Later Liang Emperor Zhu was a classmate of Shi Yu in school, and they had a very close relationship. After many years of separation, half a year after Zhu ascended the throne, he issued an edict to find Shi Yu. Although Shi Yu knew it was an old friend, he remained silent for a long time. When it became unavoidable, he went to see the emperor. The emperor was filled with mixed emotions of sorrow and joy and bestowed many gifts upon him. It was during the Jiāqìng Festival, and the emperor had previously issued an edict prohibiting the recommendation of monks and Taoists, but that year he uniquely bestowed a purple robe upon Shi Yu and granted him the title of 'Dharma-Explaining Great Master'. Monks from both streets welcomed him to the temple with great ceremony. The emperor also ordered the Eastern Pagoda Imperial Portrait Courtyard to be used as a permanent lecture hall. At that time, the local governor of Fujian presented a complete Tripitaka of the Diamond Sutra and three hundred bolts of silk as a gift for the holy festival, all of which were bestowed upon Shi Yu. His fellow practitioners considered this a great honor. However, Shi Yu, seeing some imperfections in the old commentaries, felt that they did not fully explain the truth of the Dharma. Therefore, he spent three years collecting and organizing profound meanings, writing a twenty-volume work called 'Essentials', which he presented to the emperor in cursive script. The emperor read it with great appreciation and ordered it to be included in the Tripitaka. Shi Yu strongly declined, and the matter was dropped. For fifteen years, he tirelessly preached the Dharma, and his students grew in number, with many high-ranking officials and ministers coming to listen. On the tenth day of the tenth month of the third year of the Later Tang Qingtai era, Shi Yu said to his disciple Hongyan: 'My strength is failing, and impermanence is approaching. You must cultivate diligently.' After saying this, he burned incense, joined his palms, and passed away in the first watch of the night, at the age of seventy-five, with fifty-five years as a monk. On the eighteenth day of that month, his remains were moved and buried on the eastern hill of the Eastern Suburb Temple Estate in Jingdong.
Written by Lingyin, Magistrate of Changshui County, Luoyang, Later Tang Dynasty.
Shi Lingyin, whose surname was Yang, was a native of Wenxiang in Shaan Prefecture. From a young age, he was upright in conduct and devoted to Buddhism, desiring to renounce the world. He studied the Vimalakīrti Nirdeśa Sūtra with a teacher in his hometown. When he reached the age to receive ordination, he formally took the precepts. He studied both Mahayana and Hinayana doctrines, and his understanding of nomenclature and Dharma was very pure. He deeply studied theories such as Amitābha Pure Land and Madhyamaka. His reputation was great, and no one could compare to him. Later, he traveled to Changshui in Luonan, where he encountered devout believers who were building a temple. He stayed at the temple to lecture and preach the Dharma, explaining the 'Treatise'.
一經。三十載中宣化計各五十餘遍。日別誦維摩上生以為恒課。執行持心而絕瑕類。遠近宗承若望梅者得飲焉。以清泰二年乙未歲終於邑寺。春秋七十一。法臘五十一。其年遷於山麓。徇西域法火葬獲舍利。學人檀越共建塔焉。
後唐定州開元寺貞辯傳
釋貞辯。中山人也。少知出塵長誓修學。刻苦之性人不堪其憂。一志聽尋暇則刺血書經。又針血畫立觀自在像慈氏像等。嘗因行道困息。有二天女來相撓惱。辯誓之曰。我心匪石吾以神咒被汝。彼眾不容去。自此道勝魔亦無蹤。辯負笈抵太原城聽習。時中山王氏與後唐李氏封境相接。虞其覘間者。并州城內不容外僧。辯由此驅出遂於野外古冢間宿。會武皇帝畋游。冢在圍場中。辯固不知方。將入城赴講見旌旗騎卒。縮身還入穴中。武皇疑令擒見問其故。遂驗冢中敷草座案硯疏鈔羅布。遂命入府供養。時曹太后深加仰重。辯訴于太后曰。止以學法為懷。久在王宮不樂如梏械耳。武皇縱其自由乃成其業。洎王處直平乃歸中山。講訓補故伽藍無不諧愿。有婦人陳氏。布發掩地請辯蹈之撰上生經鈔。為學者所貴。時號辯鈔者是。后終於此寺焉。
後唐會稽郡大善寺虛受傳
釋虛受。嘉禾御兒人也。納戒後於上都習學。內外博通傳講數本大經論不憚宣導
【現代漢語翻譯】 現代漢語譯本 一位僧人（姓名未知）。在三十年中，他宣講佛法的次數大約有五十多次。每天分別背誦《維摩詰經》（Vimalakirti Sutra）和《彌勒菩薩上生經》（Maitreya Bodhisattva Rebirth Sutra），作為固定的功課。他的行為和內心都保持純潔，沒有任何瑕疵。遠近的人都敬仰他，就像渴望梅子的人得到了解渴的飲料一樣。他在清泰二年乙未年（公元935年）于寺廟中去世，享年七十一歲，僧臘五十一。同年，他的遺體被遷葬到山腳下，按照西域的習俗火葬，獲得了舍利（Sarira）。他的學生和施主們共同建造了佛塔來供奉。
後唐定州開元寺貞辯傳
釋貞辯（釋：佛教僧侶的尊稱；貞辯：人名），是中山（Zhongshan）人。他從小就明白要脫離塵世，長大后立誓要修行佛法。他刻苦耐勞，別人都無法忍受他的艱辛。他一心聽聞佛法，空閑時就刺血書寫佛經。又用針刺血繪製了觀自在菩薩像（Avalokiteśvara）和慈氏菩薩像（Maitreya）等。曾經有一次，他在行道時感到疲倦而休息，有兩個天女來擾亂他。貞辯發誓說：『我的心堅如磐石，我將用神咒來束縛你們。』那些天女無法離開，從此貞辯的道行日益精進，邪魔也無影無蹤。貞辯揹著書箱到達太原城聽聞佛法。當時中山王氏（Wang）與後唐李氏（Li）的封地相鄰，擔心有間諜活動，并州城內不允許外地僧人居住。貞辯因此被驅逐出去，於是在野外的古墓間住宿。恰逢武皇帝（Emperor Wu）打獵遊玩，古墓就在圍獵的場地中。貞辯完全不知道情況，將要入城去聽講，看到了旌旗和騎兵。他趕緊縮身躲回墓穴中。武皇帝感到疑惑，命令士兵將他抓來詢問原因。士兵們檢查了墓穴，發現裡面鋪著草，有座位、書案、硯臺和經書抄本。於是武皇帝命令將貞辯帶入府中供養。當時曹太后（Empress Cao）對他非常敬重。貞辯向太后訴說道：『我只是想學習佛法，長期住在王宮裡，感覺像被囚禁一樣不快樂。』武皇帝放任他自由，最終成就了他的事業。等到王處直（Wang Chuzhi）被平定后，貞辯回到中山。他講經說法，修繕破舊的寺廟，沒有不順遂心願的。有一位婦人陳氏（Chen），鋪散頭髮在地上，請求貞辯踩著她的頭髮，並撰寫了《上生經鈔》（Rebirth Sutra Commentary）。他的著作被學者們所重視，當時被稱為『辯鈔』。後來他在此寺廟中去世。
後唐會稽郡大善寺虛受傳
釋虛受（釋：佛教僧侶的尊稱；虛受：人名），是嘉禾御兒（Jiahe Yu'er）人。受戒后在上都（Shangdu）學習佛法。他對內外典籍都博學通達，傳講了多部大乘經典和論著，不辭辛勞地宣揚佛法。
【English Translation】 English version A monk (name unknown). Over thirty years, he preached the Dharma approximately more than fifty times. He recited the Vimalakirti Sutra and the Maitreya Bodhisattva Rebirth Sutra separately every day as a fixed routine. His actions and mind remained pure, without any flaws. People from far and near admired him, just as those who longed for plums obtained a thirst-quenching drink. He passed away in the temple in the year of Yiwèi of the Qingtai era (935 AD), at the age of seventy-one, with fifty-one years of monastic life. In the same year, his remains were moved and buried at the foot of the mountain, cremated according to the customs of the Western Regions, and obtained Sarira (relics). His students and patrons jointly built a pagoda to enshrine them.
Biography of Zhenbian of Kaiyuan Temple in Dingzhou, Later Tang Dynasty
釋 Zhenbian (Shi: honorific title for Buddhist monks; Zhenbian: personal name) was a native of Zhongshan. He understood from a young age that he should leave the mundane world, and vowed to cultivate Buddhism when he grew up. He was diligent and hardworking, and others could not bear his hardships. He listened to the Dharma with all his heart, and when he was free, he wrote Buddhist scriptures in blood. He also used needle pricks to draw images of Avalokiteśvara (Guānzìzài Púsà) and Maitreya (Cishi Pusa), etc. Once, when he was tired from walking, two celestial maidens came to disturb him. Zhenbian vowed: 'My heart is as firm as a rock, and I will bind you with divine mantras.' Those celestial maidens could not leave, and from then on, Zhenbian's practice became more and more refined, and demons disappeared without a trace. Zhenbian carried his books to Taiyuan City to listen to the Dharma. At that time, the Wang clan of Zhongshan and the Li clan of the Later Tang Dynasty were adjacent to each other, and they were worried about espionage activities. Foreign monks were not allowed to live in the city of Bingzhou. Zhenbian was therefore expelled and stayed in the ancient tombs in the wilderness. It happened that Emperor Wu was hunting and playing, and the tomb was in the hunting ground. Zhenbian was completely unaware of the situation and was about to enter the city to listen to the lecture when he saw the flags and cavalry. He quickly shrank back into the tomb. Emperor Wu was suspicious and ordered the soldiers to arrest him and ask him why. The soldiers checked the tomb and found it covered with grass, with seats, desks, inkstones, and scripture copies. So Emperor Wu ordered Zhenbian to be brought into the palace for support. At that time, Empress Cao deeply respected him. Zhenbian complained to the Empress Dowager: 'I just want to study the Dharma. Living in the palace for a long time feels like being imprisoned and unhappy.' Emperor Wu let him be free, and eventually he achieved his career. After Wang Chuzhi was pacified, Zhenbian returned to Zhongshan. He lectured on the scriptures and repaired the dilapidated temples, and everything went smoothly. There was a woman named Chen, who spread her hair on the ground and asked Zhenbian to step on her hair and write the Rebirth Sutra Commentary. His works were valued by scholars and were called 'Bian Chao' at that time. Later he died in this temple.
Biography of Xushou of Dashan Temple in Kuaiji County, Later Tang Dynasty
釋 Xushou (Shi: honorific title for Buddhist monks; Xushou: personal name) was a native of Jiahe Yu'er. After receiving the precepts, he studied Buddhism in Shangdu. He was erudite and proficient in both internal and external classics, and lectured on many Mahayana scriptures and treatises, tirelessly propagating the Dharma.
。咸通中累應奉聖節充左街鑒義。輩流孰不弭伏。及廣明中京闕盜據。逃難邐迤抵越大善寺。同好者命講涅槃維摩二經。即天祐年中也。因憤謙雅等師釋崇福疏繁略不中其猶以水濟水終無必濟焉。遂撰義評鈔十四卷。同光中方畢軸。又因講俱舍論疏。有賈曾侍郎序次僧圓暉序。皆著鈔解之。其文富贍昔嘗染指知焉。受于涅槃辯而非略。仍多駁議小遠之疏。免為青蠅之玷。余則法華百法唯識各有別行義章。受性且狷急與人不同。畜弟子無一可中。嘗自執爨饌齋食。柴生火滅復吹又熸。怒發汲水沃之。終日不食而講焉。及晚年眼昏甚。登師子座戴竹笠而講。貴目不閃爍爾。或譏其慢眾。受亦不介意。屬武肅王錢氏按部至越。遂出謁見。王素向風。乃加優禮。言勞再三。暨乾化中於會稽開元寺度戒。命之充監壇選練。吳會間行此職者自受始也。王表于朝廷薦其紫衣。莊宗制賜行人赍至營丘。時受講當上生經疏序。至若洪鐘而虛受。受舍麈柄言曰。某得名無典實。今後更為虛受。小子識之。及狀聞王。王曰。此僧必無恩命分。何名虛受乎。至同光乙酉歲。受終迨海艦赍誥牒來。稽其終日正到青社。果符武肅之言。有文集數卷。述義章三十餘卷行之於代。
後唐杭州龍興寺可週傳
釋可週。俗姓傅。晉陵人也。出家
【現代漢語翻譯】 現代漢語譯本：咸通年間，他多次應召在奉聖節期間擔任左街鑒義。同輩之人都對他心悅誠服。到了廣明年間，京城被盜賊佔據，他逃難輾轉到達越州的大善寺。志同道合的人請他講解《涅槃經》和《維摩經》，那是在天祐年間。因為他認為謙雅等法師對釋崇福的疏解過於繁瑣簡略，沒有抓住要點，就像用水來調和水，最終無法真正調和一樣。於是他撰寫了《義評鈔》十四卷，在同光年間才最終完成。他又因為講解《俱舍論疏》，有賈曾侍郎的序和僧人圓暉的序，都寫了鈔解。他的文章內容豐富，我曾經略有涉獵。他所接受的《涅槃經》的講解並非簡略，但其中有很多駁議，稍微偏離了原本的疏解，避免了像青蠅一樣玷污經典。此外，他還對《法華經》、《百法》和《唯識》各有不同的行義章。他的性格有些偏激急躁，與人不同。他所收的弟子沒有一個能讓他滿意。他曾經親自下廚準備齋飯，柴火生了又滅，吹了又熄，他生氣地用水澆滅，整天不吃飯卻仍然講經。到了晚年，他的眼睛非常昏花，登上師子座講經時，要戴著竹笠，爲了避免眼睛閃爍。有人譏笑他怠慢大眾，但他也不放在心上。武肅王錢氏巡視到越州，他便前去拜見。武肅王一向仰慕佛法，對他非常優待，多次慰問。乾化年間，他在會稽開元寺主持戒律傳授，被任命為監壇選練，吳越地區擔任這個職務的人，從他開始。武肅王上表朝廷，推薦他穿紫衣。莊宗下令讓行人帶著詔書前往營丘，當時可週正在講解《上生經疏序》，講到『若洪鐘而虛受』。可週放下麈尾，說：『我得到這個名號沒有典實，今後改為虛受。』讓弟子們記住。情況稟告給武肅王后，武肅王說：『這個僧人一定沒有接受恩命的福分，為什麼叫虛受呢？』到了同光乙酉年，可週圓寂，運送誥命的船隻才到達，檢視他圓寂的日期，正好是青社，果然應驗了武肅王的話。他有文集數卷，闡述義章三十餘卷流傳於世。 後唐杭州龍興寺可週傳 釋可週（Shi Kezhou），俗姓傅，晉陵人。出家
【English Translation】 English version: During the Xiantong era, he was repeatedly summoned to serve as Jianyi of the Left Street during the Fengsheng Festival. His peers were all convinced and submissive to him. During the Guangming era, when the capital was occupied by bandits, he fled and eventually arrived at Dashan Temple in Yuezhou. Like-minded people invited him to lecture on the Nirvana Sutra (《涅槃經》) and the Vimalakirti Sutra (《維摩經》), which was in the Tianyou era. Because he believed that the commentaries of Qianya and other Dharma masters on Shi Chongfu's commentary were too verbose and brief, and did not grasp the key points, just like using water to mix with water, which ultimately could not truly harmonize, he wrote the Yiping Chao (《義評鈔》) in fourteen volumes, which was finally completed in the Tongguang era. He also wrote commentaries on Jia Zeng's preface and the monk Yuanhui's preface to the Abhidharmakosa-bhasya (《俱舍論疏》). His articles were rich in content, and I had dabbled in them before. The explanation of the Nirvana Sutra he received was not brief, but it contained many rebuttals, slightly deviating from the original commentary, avoiding the blemish of being like a bluebottle fly contaminating the classics. In addition, he had different Yizhang (義章) for the Lotus Sutra (《法華經》), the Hundred Dharmas (《百法》), and the Vijnaptimatrata (《唯識》). His personality was somewhat extreme and impatient, different from others. None of the disciples he accepted could satisfy him. He used to cook the vegetarian meals himself, and when the firewood was lit and then extinguished, and blown and then went out again, he angrily poured water on it, and lectured all day without eating. In his later years, his eyes were very dim. When he ascended the lion throne to lecture, he had to wear a bamboo hat to avoid his eyes from flickering. Some people ridiculed him for neglecting the public, but he didn't care. When King Wusu Qian of the Qian family inspected Yuezhou, he went to pay his respects. King Wusu had always admired Buddhism and treated him very favorably, comforting him repeatedly. During the Qianhua era, he presided over the transmission of precepts at Kaiyuan Temple in Kuaiji and was appointed as the supervisor of the altar selection and training. He was the first person in the Wu-Yue area to hold this position. King Wusu submitted a memorial to the court recommending him to wear purple robes. Zhuangzong ordered an envoy to bring the decree to Yingqiu. At that time, Kezhou was lecturing on the preface to the Ascending to Tusita Sutra Commentary (《上生經疏序》), speaking of 'like a great bell receiving emptiness'. Kezhou put down the duster and said, 'I obtained this title without substance, and from now on it will be changed to Xushou.' He told his disciples to remember it. After the situation was reported to King Wusu, King Wusu said, 'This monk must not have the blessing to receive the imperial decree, why call him Xushou?' In the year of Yiyou in the Tongguang era, Kezhou passed away, and the ship carrying the imperial decree arrived. Checking the date of his death, it was exactly Qingshe, which indeed fulfilled the words of King Wusu. He has several volumes of literary collections and more than thirty volumes of Yizhang circulating in the world. Biography of Kezhou of Longxing Temple in Hangzhou, Later Tang Dynasty 釋 Kezhou (Shi Kezhou), whose secular surname was Fu, was a native of Jinling. He renounced the world.
于本部建元寺。循良厥性切問於勤。友生勉之曰。非其地樹之不生。今豫章經謂之江論謂之海。胡不往請業乎。周感其開導挈囊達彼。遇雲表法師盛集窮法華慈恩大疏。日就月將斡運深趣。昭宗初自江西回臺越之間。命其啓發。梁乾化二年受杭州龍興寺召開演。黑白眾恒有半千。兩浙武肅王錢氏。命于天寶堂夜為冥司講經。鬼神現形扈衛。往往人睹焉。嘗有祭銅官祠神巫氏。久請不下。后附巫曰。吾隨從大神去西關天寶堂聽法方回。武肅王聞而鄭重。賚週中金如意並缽紫衣一副。加號精志通明焉。以天成元年終於觀音院本房。初周乾寧四年戾止臺州松山寺。講疏闕鈔。遂依疏節成五卷。曰評經鈔。音訓五帖解宣律師法華序鈔一卷。行於浙之左右。弟子相繼不絕。
後唐東京相國寺貞誨傳
釋貞誨。姓包氏。吳郡常熟人也。年始十三出家于本州龍興寺。其性沉靜分陰是競。方逾一稔誦徹法華經。如是恒業日週二部。年十九于揚州擇名師受具足法。自爾西之伊洛北抵晉郊。凡有講筵下風求益。核其經論窮其性相。輩流之間罕齊馳騖。至於非朋弱友棄背如也。唐天祐元年。至今東京相國寺。寓舍講導法華經十許遍。人未歸重。則知奇貨之售亦有時焉。及梁氏都於是京。人物委輸。貞明二年會宋州帥孔公。仰誨風
【現代漢語翻譯】 現代漢語譯本： 在建元寺，周循良天性好學，勤于發問。他的朋友勸勉他說：『不是適合它生長的土地，樹木是無法生長的。現在豫章（今江西）稱經為江，江浙一帶稱經為海，你為什麼不去那裡求學呢？』周循良被他的話所啓發，帶著行囊前往豫章。拜見雲表法師，廣泛學習《法華經》和慈恩宗的各種疏鈔。日積月累，對其中的深奧之處理解得越來越透徹。唐昭宗初年，他從江西回到臺州、越州一帶，奉命在那裡講經說法。梁乾化二年，應杭州龍興寺的邀請開講，聽講的僧人和俗人常常有五百人之多。兩浙武肅王錢氏，命他在天寶堂為冥界眾生講經，鬼神顯形護衛，很多人都親眼看到了。曾經有祭祀銅官廟的神巫，很久都請不下來神。後來神附在巫師身上說：『我跟隨大神去西關天寶堂聽法才回來。』武肅王聽了這件事後非常重視，贈送給周循良中金如意和缽，以及紫衣一套，並加封他為『精志通明』。天成元年，周循良在觀音院自己的住所去世。當初，周循良在乾寧四年到達臺州松山寺，講經時缺少參考資料，於是根據疏鈔的內容整理成五卷，名為《評經鈔》。他還音訓了五帖，並註解了宣律師的《法華序鈔》一卷，在浙江一帶流傳，他的弟子也層出不窮。 後唐東京相國寺貞誨傳： 釋貞誨，姓包，是吳郡常熟人。十三歲時在本州的龍興寺出家。他天性沉靜，珍惜每一分每一秒。用了一年多的時間，就能背誦《法華經》，每天堅持誦讀兩部。十九歲時，在揚州拜名師受具足戒。從此以後，他西到伊洛，北到晉地，凡是有講經的地方，他都去學習請教，深入研究經論，窮究性相之理。同輩之中很少有人能和他並駕齊驅。對於那些不能幫助自己的人，他都棄之不顧。唐天祐元年，他來到東京相國寺，住在寺里講授《法華經》十多遍，但人們並不重視他。由此可知，珍奇的貨物也要等待時機才能賣出去。等到梁朝定都東京，各地人才彙集於此。貞明二年，他遇到了宋州帥孔公，孔公仰慕貞誨的風采。
【English Translation】 English version: At Jianyuan Monastery, Zhou Xunliang was naturally studious and diligent in asking questions. His friend encouraged him, saying, 'A tree cannot grow if it is not planted in its suitable soil. Now, Yuzhang (present-day Jiangxi) calls the scriptures 'rivers,' and the Jiangzhe area calls them 'seas.' Why don't you go there to study?' Zhou Xunliang was inspired by his words and traveled to Yuzhang with his bag. He met Dharma Master Yunbiao and extensively studied the Lotus Sutra (Fahua Jing) and various commentaries of the Cien School. Day by day, month by month, he gained a deeper understanding of the profound meanings within them. In the early years of Emperor Zhaozong of Tang, he returned from Jiangxi to the Taizhou and Yuezhou areas, where he was ordered to preach the Dharma. In the second year of Qianhua during the Liang Dynasty, he was invited to give lectures at Longxing Monastery in Hangzhou, where there were often as many as five hundred monks and laypeople listening. Qian, the King Wusu of Liangzhe, ordered him to lecture on the scriptures for the beings of the underworld in Tianbao Hall, where ghosts and spirits manifested to protect him, which many people witnessed. Once, there was a shaman who worshiped the god of Tongguan Temple, and the god could not be invoked for a long time. Later, the god possessed the shaman and said, 'I followed the great god to Tianbao Hall in Xiguan to listen to the Dharma before returning.' King Wusu was very impressed when he heard this and presented Zhou Xunliang with a medium-sized gold ruyi (scepter) and bowl, as well as a set of purple robes, and bestowed upon him the title 'Jingzhi Tongming' ( 精志通明, meaning ' 精進的志向，通達明瞭'). In the first year of Tiancheng, Zhou Xunliang passed away in his own residence at Guanyin Courtyard. Initially, Zhou Xunliang arrived at Songshan Monastery in Taizhou in the fourth year of Qianning. When lecturing on the scriptures, he lacked reference materials, so he compiled five volumes based on the content of the commentaries, called Ping Jing Chao (評經鈔, meaning 'Commentary on the Scriptures'). He also provided phonetic annotations for five scrolls and annotated the Preface to the Lotus Sutra by Vinaya Master Xuan, which circulated in the Zhejiang area, and his disciples emerged one after another. Biography of Zhenhui of Xiangguo Monastery in Tokyo during the Later Tang Dynasty: Shishi Zhenhui, whose surname was Bao, was a native of Changshu in Wujun. At the age of thirteen, he became a monk at Longxing Monastery in his home prefecture. He was naturally quiet and cherished every moment. In just over a year, he was able to recite the Lotus Sutra (Fahua Jing) and diligently recited two parts every day. At the age of nineteen, he received the full monastic precepts from a famous teacher in Yangzhou. From then on, he traveled west to Yiluo and north to Jin, seeking to learn from any place where scriptures were being lectured, studying the scriptures and treatises in depth, and thoroughly investigating the nature and characteristics of phenomena. Few among his peers could keep pace with him. He abandoned those who could not help him. In the first year of Tianyou during the Tang Dynasty, he came to Xiangguo Monastery in Tokyo, where he resided and lectured on the Lotus Sutra more than ten times, but people did not pay much attention to him. This shows that even rare goods must wait for the right opportunity to be sold. When the Liang Dynasty established its capital in Tokyo, talents from all over gathered here. In the second year of Zhenming, he met Lord Kong, the governor of Songzhou, who admired Zhenhui's demeanor.
規知其道行。便陳師友之禮舍俸財置長講法華經堂于西塔院。從此翕然盛集。誨旁讀大藏教文。二時行道精進罔疲。凡世伎術百家之言黜于議論之外。誡門徒曰。異端之說汩亂真心。無記不熏何須習俗。吾止愿為師子吼不作野犴鳴也。但專香燭涂掃以內院為息肩之地。至後唐清泰二年二月十日召弟子五十餘人。自具香湯澡浴令唱上生。禮佛罄。舍衣資為非時僧得施半齋僧訖。至十一日望空合掌云。勞其眾聖排空相迎。滿百徒侶爾日皆聞天樂之音。頃刻而卒。俗壽七十三。僧夏五十四臘。于寺講貫三十餘年。經講計三十七座。覽藏經二遍。修彌勒內院業。以其年二月十八日葬浚郊東寺莊之原。幡幢威儀。緇白弟子約千餘人會送焉。
後唐洛京長壽寺可止傳
釋可止。姓馬氏范陽大房山高丘人也。年甫十二迥有出俗之心。依憫忠寺法貞律師。年十五為息慈。辭師往真定習學經論。時大華嚴寺有仁楚法師講因明論。止執卷服膺三遍。精義入神眾推俊邁。有老宿維摩和尚者。釋門之奇士也。問楚師曰。門人秀拔孰者為先。曰有幽州沙彌者。溫故知新厲精弗懈。於是求見。遂質問勝軍比量。隨難應變辭不可屈。維摩曰。後生可畏。契經所謂雖小不可欺也。遂率力請止開講恒陽。緇素無不欽羨焉。迨十九歲抵五臺山求
【現代漢語翻譯】 現代漢語譯本：他懂得如何修行，於是以師友之禮對待他人，捨棄俸祿和財產，在西塔院設定了專門講授《法華經》的經堂。從此，人們紛紛聚集而來，非常興盛。他教導人們廣泛閱讀大藏經的教文，日夜不停地精進修行。凡是世俗的技藝和百家的言論，都被他排除在議論之外。他告誡門徒說：『異端的學說擾亂真正的真心，無意義的記錄不能薰染智慧，為何要學習世俗的習慣？我只希望像獅子一樣吼叫，而不像野狗一樣鳴叫。』他只專注于香燭涂掃等事務，以內院作為休息的地方。到了後唐清泰二年二月十日，他召集了五十多名弟子，親自用香湯沐浴，讓他們唱誦『上生』。禮佛完畢后，他捨棄衣物和財物，為非時僧侶提供齋飯。到十一日，他面向天空合掌說：『勞煩各位聖眾排列在空中迎接我。』當天，所有的徒侶都聽到了天樂的聲音。不久之後，他就去世了，世俗年齡七十三歲，僧齡五十四年。他在寺院講經三十多年，總共講了三十七座經。他閱讀了藏經兩遍，修習彌勒內院的功業。同年二月十八日，他被安葬在浚郊東寺莊的原野上，幡幢威儀，黑白兩道的弟子大約有千餘人蔘加了送葬。
後唐洛京長壽寺可止傳
釋可止，姓馬，是范陽大房山高丘人。年僅十二歲就顯露出超脫世俗的心志，依止憫忠寺的法貞律師。十五歲時成為息慈。他辭別法貞律師，前往真定學習經論。當時，大華嚴寺的仁楚法師正在講解《因明論》，可止拿著書卷認真學習了三遍，精通其中的含義，被眾人推舉為傑出的人才。有一位老修行維摩和尚，是釋門中的奇士，他問仁楚法師說：『門人中誰最優秀？』仁楚法師說：『有一位幽州沙彌，溫習舊知識，學習新知識，非常勤奮。』於是維摩和尚請求見他，就勝軍比量等問題進行提問，可止隨機應變，言辭不可辯駁。維摩和尚說：『後生可畏，正如經書所說，雖然年幼，但不可輕視。』於是維摩和尚竭力邀請可止到恒陽開講，僧俗兩界無不欽佩羨慕。到了十九歲，可止前往五臺山求法。
【English Translation】 English version: He understood the way of practice, so he treated others with the respect due to teachers and friends, and gave up his俸祿 (b俸lù: salary) and wealth to set up a lecture hall dedicated to teaching the 'Lotus Sutra' at the West Pagoda Courtyard. From then on, people gathered together in great numbers, and it became very prosperous. He taught people to widely read the teachings of the Tripitaka, and diligently practiced day and night without fatigue. All worldly skills and the words of the hundred schools of thought were excluded from his discussions. He warned his disciples, saying, 'Heterodox doctrines disturb the true mind, and meaningless records cannot薰染 (xūnrǎn: influence) wisdom, so why should we learn worldly customs? I only hope to roar like a lion, not to howl like a wild jackal.' He focused solely on matters such as incense, candles, and sweeping, and used the inner courtyard as a place to rest. On the tenth day of the second month of the second year of Qingtai in the Later Tang Dynasty, he summoned more than fifty disciples, personally bathed with fragrant water, and had them chant '上生 (Shàng shēng: Rebirth in the higher realms)'. After paying homage to the Buddha, he gave away his clothes and wealth to provide齋飯 (zhāifàn: vegetarian meal) for monks at an improper time. On the eleventh day, he faced the sky, put his palms together, and said, 'I trouble all the holy beings to line up in the sky to welcome me.' On that day, all the disciples heard the sound of heavenly music. Soon after, he passed away, at the age of seventy-three, with fifty-four years as a monk. He lectured at the temple for more than thirty years, giving a total of thirty-seven lectures. He read the Tripitaka twice and cultivated the karma of the Maitreya Inner Courtyard. On the eighteenth day of the second month of the same year, he was buried in the plains of Dongsi Village in Junjiao, with banners and威儀 (wēiyí: dignified appearance), and about a thousand disciples from both the monastic and lay communities attended the funeral.
The Biography of Kezhi of Changshou Temple in Luoyang, Later Tang Dynasty
釋可止 (Shì Kězhǐ: Monk Kezhi), whose surname was 馬 (Mǎ), was from Gaoqiu in Dafang Mountain, Fanyang. At the young age of twelve, he showed a desire to transcend the world and followed the lawyer 法貞 (Fǎzhēn) of Minzhong Temple. At the age of fifteen, he became a 息慈 (xīcí: a novice monk). He bid farewell to 法貞 (Fǎzhēn) and went to Zhengding to study scriptures and treatises. At that time, the Dharma Master 仁楚 (Rénchǔ) of Dahua Temple was lecturing on the 'Hetu-vidya-sastra', and Kezhi studied the book diligently three times, mastering its meaning and being praised by everyone as an outstanding talent. There was an old practitioner, 維摩和尚 (Vímala Heshang: Vimala the Monk), a remarkable figure in Buddhism, who asked Dharma Master 仁楚 (Rénchǔ), 'Who is the most outstanding among your disciples?' 仁楚 (Rénchǔ) said, 'There is a 沙彌 (shāmí: novice monk) from Youzhou who reviews old knowledge and learns new knowledge, and is very diligent.' So 維摩和尚 (Vímala Heshang: Vimala the Monk) requested to see him and asked questions about勝軍比量 (Shèng jūn bǐliàng: the victorious army's analogy) and other issues. Kezhi responded flexibly, and his words were irrefutable. 維摩和尚 (Vímala Heshang: Vimala the Monk) said, 'The younger generation is to be feared, just as the scriptures say, although young, they should not be underestimated.' So 維摩和尚 (Vímala Heshang: Vimala the Monk) earnestly invited Kezhi to give lectures in Hengyang, and both monks and laypeople admired him. At the age of nineteen, Kezhi went to Mount Wutai to seek the Dharma.
戒。于受前方便感文殊靈光燭身已而歸寧父母及師。于寺敷演。二十三往並部。習法華經百法論。景福年中至河池。有請講因明。後於長安大莊嚴寺化徒數載。乾寧三年進詩昭宗。賜紫袈裟。應制內殿。本道劉仁恭者。據有北門控扼蕃漢。聞止之名移書召歸故鄉。其父與師相次物故。母猶在堂。止持盂乞食以供甘旨。行誦青龍疏三載。文徹忽有巨蟒見於房。矯首顧視似有所告。時同院僧居曉博物釋子也。且曰。蛇則目睛不瞬。今其動乎。得非龍也。止焚香祝之曰。貧道念青龍疏營齋養母。茍實龍神軫念。希值一檀越。居數日。燕師家子曰制勝司徒。召申供養。時莊宗遣兵出飛狐以圍之。歷乎年載百穀勇貴。止頓釋憂懼。未幾燕陷。劉氏父子俘歸晉陽。止避亂中山。節度使王處直素欽名譽。請于開元寺安置。逐月供俸。止著頓漸教義鈔一卷見行於代。天成三年戊子王師問罪定州陷焉。招討使王晏休得瀛王馮道書令尋止。既見以車馬送至洛京。河南尹秦王從榮優禮待之。奏署大師號文智焉。于長壽凈土院住持。應順元年甲午正月二十二日忽微疾作。召弟子助吾往生念彌陀佛。奄然而化。俗年七十五。僧臘五十六。閏正月二日茶毗收遺骨。至清泰二年四月八日建塔于龍門山廣化寺之東南隅。止風神峭拔戒節孤高。百家子史經
目無遺該博之外尤所長者近體聲律詩也。有贈樊川長老詩。流傳人口。在定州日中山與太原互相疑貳諸侯兼併。王令方欲繼好息民。因命僧齋于慶雲寺。會有獻白鵲者。王曰。燕人詩客試為詠題。止即席而成。后句云。不知誰會喃喃語。必向王前報太平。王欣然。詩人李洞者。風骨僻異。慕賈閬仙之模式。景福中在河池相遇。贈止三篇。時宰相孫公渥趙公鳳馬公裔孫竇學士夢徴符侍郎蒙李侍郎詳。皆唱予和汝。塤篪韻諧。止頃在長安。講罷游終南山逍遙園。是姚秦什法師譯經之地。年代寖深鞠為茂草。且曰。吾為釋子忍不興乎。奏昭宗乞重修。帝允仍舊賜草堂寺額。后請樊川凈休禪伯。聚徒談玄矣。及在洛也講外長誦金剛經不知紀極。昔多居終南山崆峒山。故有三山集詩三百五十篇。盛行於時。弟子修文修智修行微見師之道焉。
漢太原崇福寺巨岷傳
釋巨岷。姓任氏。西河人也。父游于藝而賁丘園。母王氏戒受八關心歸三寶。從妊岷也更好善緣。復求福利而生令子。及生年甫七歲志氣敦篤。暫見佛像注仰欣然。父母知有宿因。或攜入寺意欲忘歸。至本郡凈心院見宣遠論師。志戀其房泣求攝受。二親知不能阻其愿。咸皆可之。年十歲誦終法華維摩二經。日持十卷更無間隔。如執琉璃之器。其舒徐恣制若老
【現代漢語翻譯】 現代漢語譯本： 目無遺該博之外，釋止（僧人法號）尤其擅長近體聲律詩。有贈樊川長老的詩流傳人口。在定州時，中山和太原互相猜疑，諸侯兼併。王令方正想繼續友好關係，讓百姓安息，於是命令僧人在慶雲寺設齋。恰好有人獻上白鵲，王令說：『燕地的詩人，試著為白鵲作詩題詠。』釋止當即席而成詩。后句說：『不知誰會喃喃語，必向王前報太平。』王令很高興。詩人李洞，風骨孤僻奇異，仰慕賈島、孟郊的風格。景福年間在河池相遇，贈送給釋止三篇詩。當時的宰相孫渥公、趙鳳公、馬裔孫公、竇夢徴學士、符蒙侍郎、李詳侍郎，都唱和他的詩，如同塤篪般和諧。釋止不久前在長安，講經完畢后遊覽終南山的逍遙園，那是姚秦鳩摩羅什法師翻譯佛經的地方。年代久遠，長滿了茂盛的野草。釋止說：『我作為佛弟子，怎能忍心不興建它呢？』於是上奏昭宗，請求重新修繕。昭宗應允，恢復舊貌，並賜予『草堂寺』的匾額。後來請來樊川的凈休禪伯，聚集僧眾談論玄理。等到在洛陽時，釋止講經之外，經常誦讀《金剛經》，不知有多少遍。過去他大多居住在終南山、崆峒山，所以有《三山集》詩三百五十篇，在當時非常流行。弟子修文、修智、修行，稍微見到了師父的道行。
漢太原崇福寺巨岷傳
釋巨岷（僧人法號），姓任，是西河人。他的父親精通各種技藝，隱居田園。母親王氏受持八關齋戒，歸依三寶。自從懷上巨岷后，更加喜歡行善，祈求福報，生下這個好兒子。等到巨岷出生，年僅七歲，志向就敦厚篤實。偶爾見到佛像，就仰頭觀看，非常欣喜。父母知道他有前世的因緣，有時帶他去寺廟，他都不想回家。到本郡的凈心院拜見宣遠論師，非常喜歡他的住所，哭著請求收留。父母知道不能阻止他的願望，都答應了他。十歲時，就能背誦《法華經》、《維摩經》兩部經典，每天持誦十卷，從不間斷，就像拿著琉璃器皿一樣，舒緩自如，如同老手一般。 English version: Besides being well-versed in other areas, Shi Zhi (釋止, a monk's Dharma name) particularly excelled in regulated verse. His poem presented to Elder Fanchuan was widely circulated. When he was in Dingzhou, Zhongshan and Taiyuan were suspicious of each other, and the feudal lords were annexing territories. Wang Lingfang wanted to continue friendly relations and let the people rest, so he ordered monks to hold a vegetarian feast at Qingyun Temple. Coincidentally, someone presented a white magpie. Wang Lingfang said, 'Poets from Yan, try to compose a poem on the subject of the white magpie.' Shi Zhi composed a poem on the spot. The last line said, 'I don't know who can understand its murmuring, but it will surely report peace to the king.' Wang Lingfang was very pleased. The poet Li Dong, with his eccentric and unusual style, admired the style of Jia Dao and Meng Jiao. They met in Hechi during the Jingfu era, and Li Dong presented Shi Zhi with three poems. The then-chancellors Sun Wogong, Zhao Fenggong, Ma Yisungong, Academician Dou Mengzheng, Vice Minister Fu Meng, and Vice Minister Li Xiang all echoed his poems, harmonizing like ocarinas and flutes. Shi Zhi had recently been in Chang'an, and after finishing his lectures, he visited Xiaoyao Garden on Mount Zhongnan, which was where the Qin Dynasty's Master Kumarajiva translated Buddhist scriptures. Over the years, it had become overgrown with weeds. Shi Zhi said, 'As a Buddhist disciple, how can I bear not to rebuild it?' So he petitioned Emperor Zhaozong, requesting to renovate it. Emperor Zhaozong agreed, restoring it to its original appearance and bestowing the plaque 'Caotang Temple'. Later, he invited Chan Master Jingxiu of Fanchuan to gather monks and discuss profound principles. When he was in Luoyang, in addition to lecturing on scriptures, Shi Zhi often recited the Diamond Sutra countless times. In the past, he mostly lived on Mount Zhongnan and Mount Kongtong, so he had a collection of 350 poems called 'Three Mountains Collection', which was very popular at the time. His disciples Xiuwen, Xiuzhi, and Xiuxing slightly saw the master's path.
Biography of Ju Min of Chongfu Temple in Taiyuan of the Han Dynasty
釋巨岷 (Shi Ju Min, a monk's Dharma name), whose surname was Ren, was from Xihe. His father was proficient in various arts and lived in seclusion in the countryside. His mother, Wang, observed the Eight Precepts and took refuge in the Three Jewels. Since she became pregnant with Ju Min, she became more fond of doing good deeds and praying for blessings, giving birth to this good son. When Ju Min was born, he was only seven years old, but his aspirations were sincere and steadfast. Occasionally seeing a Buddha statue, he would look up at it with great joy. His parents knew that he had a karmic connection from a previous life, and sometimes took him to temples, but he did not want to go home. He went to Jinxin Temple in his prefecture to see the master Xuan Yuan, and he liked his residence very much, crying and begging to be taken in. His parents knew that they could not stop his wish, so they all agreed. At the age of ten, he could recite the two scriptures of the 'Lotus Sutra' and the 'Vimalakirti Sutra', and he recited ten volumes every day without interruption, like holding a glass vessel, relaxed and free, like an old hand.
【English Translation】 English version: Besides being well-versed in other areas, Shi Zhi (釋止, a monk's Dharma name) particularly excelled in regulated verse. His poem presented to Elder Fanchuan was widely circulated. When he was in Dingzhou, Zhongshan and Taiyuan were suspicious of each other, and the feudal lords were annexing territories. Wang Lingfang wanted to continue friendly relations and let the people rest, so he ordered monks to hold a vegetarian feast at Qingyun Temple. Coincidentally, someone presented a white magpie. Wang Lingfang said, 'Poets from Yan, try to compose a poem on the subject of the white magpie.' Shi Zhi composed a poem on the spot. The last line said, 'I don't know who can understand its murmuring, but it will surely report peace to the king.' Wang Lingfang was very pleased. The poet Li Dong, with his eccentric and unusual style, admired the style of Jia Dao and Meng Jiao. They met in Hechi during the Jingfu era, and Li Dong presented Shi Zhi with three poems. The then-chancellors Sun Wogong, Zhao Fenggong, Ma Yisungong, Academician Dou Mengzheng, Vice Minister Fu Meng, and Vice Minister Li Xiang all echoed his poems, harmonizing like ocarinas and flutes. Shi Zhi had recently been in Chang'an, and after finishing his lectures, he visited Xiaoyao Garden on Mount Zhongnan, which was where the Qin Dynasty's Master Kumarajiva translated Buddhist scriptures. Over the years, it had become overgrown with weeds. Shi Zhi said, 'As a Buddhist disciple, how can I bear not to rebuild it?' So he petitioned Emperor Zhaozong, requesting to renovate it. Emperor Zhaozong agreed, restoring it to its original appearance and bestowing the plaque 'Caotang Temple'. Later, he invited Chan Master Jingxiu of Fanchuan to gather monks and discuss profound principles. When he was in Luoyang, in addition to lecturing on scriptures, Shi Zhi often recited the Diamond Sutra countless times. In the past, he mostly lived on Mount Zhongnan and Mount Kongtong, so he had a collection of 350 poems called 'Three Mountains Collection', which was very popular at the time. His disciples Xiuwen, Xiuzhi, and Xiuxing slightly saw the master's path.
Biography of Ju Min of Chongfu Temple in Taiyuan of the Han Dynasty
釋巨岷 (Shi Ju Min, a monk's Dharma name), whose surname was Ren, was from Xihe. His father was proficient in various arts and lived in seclusion in the countryside. His mother, Wang, observed the Eight Precepts and took refuge in the Three Jewels. Since she became pregnant with Ju Min, she became more fond of doing good deeds and praying for blessings, giving birth to this good son. When Ju Min was born, he was only seven years old, but his aspirations were sincere and steadfast. Occasionally seeing a Buddha statue, he would look up at it with great joy. His parents knew that he had a karmic connection from a previous life, and sometimes took him to temples, but he did not want to go home. He went to Jinxin Temple in his prefecture to see the master Xuan Yuan, and he liked his residence very much, crying and begging to be taken in. His parents knew that they could not stop his wish, so they all agreed. At the age of ten, he could recite the two scriptures of the 'Lotus Sutra' and the 'Vimalakirti Sutra', and he recited ten volumes every day without interruption, like holding a glass vessel, relaxed and free, like an old hand.
成焉。迨圓滿足便習尸羅。克通開制之科。恒照欣戚之鑑。自爾大乘理趣經論精窮得其師門。則並部永和三學也。俾夜作晝。窗案是臨不暇諸他。除研習義章修六事二因也。于大般涅槃經兼因明論。末年逾切。又傳輸金論盡屏余緣。各講十遍。仍求輔亮博覽群書。得義最精。又揚具美。尋稟綸言住城內天王院。與弟子俱供億不虧傳持無替。乾祐元年漢祖以龍潛晉土之日。便仰岷名。特降庭臣賜紫衣號圓智大師。續有詔宣住崇福寺講堂院。仍充管內僧正。經年而變法于晉。檢策僧徒如風偃草。至乾祐二年十一月五日無疾而終。於時四眾含悲一城戀德。俗齡九十三。法臘五十四。乃遵西域茶毗禮。多投香水。或執幡花。黑白之眾盈郊。黯䨴之云蔽日。未容火滅。皆捧寶瓶待盛梁粟之形。同見熏修之體。時得舍利者隨自因緣。或多或小。別得遺骨具表奏聞。漢主敕葬于西山天龍寺。凡事官供。起石塔敕謚號曰達識焉。
漢棣州開元寺恒超傳
釋恒起。姓馮氏。范陽人也。祖父不仕。世修儒道。而家富巨萬。超生而聰慧。居童稚群不貪戲弄。年十五早通六籍尤善風騷。辭調新奇播流人口。忽一日因閱佛經洗然開悟。乃嘆曰。人生富貴喻等幻泡。唯有真乘可登運載。遂投駐蹕寺出俗。未週三祀方議進修晝夜不疲。而
屬師亡。亦遵釋氏喪儀。守禮無怠。孝悌之名燕人所美。梁乾化三年往五臺山受木叉戒。由是陟遐自邇。切問近思。俄徴伐木之章。且狎或人之友。結契遠求名匠。阻兩河間。兵未罷路不通。南則梁祖。北則莊宗。抗衡于輕重之前。逐鹿在存亡之際。當是時也。超止於本州魏博並汾之間。學大小乘經律論。計七本講通思于雍洛。梁宋名師杳然隔絕。雖然巡歷非遠宏暢殊精。瓶滿見知翼飛名字。是故並部息塵中山貞辯夫二人者。言行俱臻證修有位。一見超嘆曰。義龍之頭角悉完備矣。待飛奮而為霖雨焉。其為碩德題目多此類也。龍德二年掛錫于無棣。超曰。此則全齊舊壤鄒魯善鄰。遂止開元伽藍東北隅。置院講諸經論。二十餘年宣導。各三十餘遍。節操高邁舉措舒徐。緇素見之無不怯懼。聲無叱咤語不夸奢。自然而然。且非威勢凌𨏦之所得也。前後州牧往來使臣。向譽欽風脩名執刺。相禮重者止令童子。辭以講貫罕曾接對。初有所慊終伏其高。齊魯之間造秀不遠數百里。造其門以詰難。諸公一睹超容傍聽議論。參乎子史證以教宗。或問因明。超答以詩一首。辭新理妙皆悉嘆降。時郡守李君素重高風。欲飛章舉賜紫衣。超聞驚愕遂命筆為詩云。虛著褐衣老。浮杯道不成。誓傳經論死。不染利名生。厭樹遮山色。憐窗向月明
【現代漢語翻譯】 現代漢語譯本：屬師去世后，也遵照佛教的喪葬儀式，守禮沒有懈怠。孝順友愛的名聲被燕地的人們所稱讚。梁朝乾化三年，前往五臺山受木叉戒（佛教戒律的一種）。從此由近及遠，勤懇地提問，認真地思考。不久，正值征伐木頭的時期，並且與一些不懷好意的人交往。想要結交名匠卻被兩河之間的戰事阻隔，道路不通。南方有梁太祖，北方有後唐莊宗，在輕重之間相互抗衡，在存亡之際爭奪天下。當時，超法師停留在本州魏博和並汾一帶，學習大小乘的經律論，總共講通了七本，想要到雍州和洛陽去，但梁宋的名師卻杳無音信，彼此隔絕。雖然巡遊的範圍不遠，但弘揚佛法的精深程度卻非常高。就像瓶子裝滿了水，人們自然知道；翅膀豐滿了，自然會飛翔。因此，并州的息塵和中山的貞辯這兩位法師，他們的言行都達到了很高的境界，修行也很有成就。一見到超法師，就讚歎說：『義龍（超法師的法號）的頭角已經完全具備了，只等待他奮力飛翔，化為霖雨滋潤眾生。』像這樣的讚美之詞還有很多。後唐龍德二年，超法師在棣州掛錫（指僧人雲遊四方，止宿寺院）。超法師說：『這裡是齊國的舊地，鄒魯的善良鄰居。』於是就住在開元伽藍的東北角，設定院落講解各種經論，二十多年來宣講引導，每部經論都講了三十多遍。他的節操高尚，舉止從容，僧人和俗人見到他沒有不敬畏的。他的聲音沒有叱喝，言語不誇張奢侈，一切都合乎自然。這不是靠威勢可以達到的。前後的州牧和往來的使臣，都仰慕他的名聲，修好名帖來拜訪。如果禮節過於隆重，他就只讓童子去應付，用講經說法來推辭，很少親自接見。起初有所不滿，最終還是佩服他的高尚。齊魯一帶前來求學的人絡繹不絕，數百里之內的人都來拜訪他，向他請教難題。各位學士一見到超法師的容貌，在一旁聽他的議論，參考儒家的經典，用佛教的教義來驗證。有人問他關於因明（佛教邏輯學）的問題，超法師就用一首詩來回答，詩的文辭新穎，道理精妙，大家都歎服不已。當時郡守李君一向敬重超法師的高風亮節，想要上書朝廷賜予他紫衣（唐代以來，朝廷賜予僧人的紫色袈裟，表示尊崇）。超法師聽了非常驚愕，於是提筆寫了一首詩說：『虛度一生穿著粗布僧衣，靠著浮名喝酒論道終究不能成功。我發誓要傳講經論直到死去，不沾染名利。厭惡樹木遮蔽山色，喜愛窗戶對著明月。』 English version: After the death of Master Shu, the funeral rites were also conducted according to Buddhist customs, and the observance of etiquette was not neglected. His reputation for filial piety and brotherly love was praised by the people of Yan. In the third year of Qianhua during the Liang Dynasty, he went to Mount Wutai to receive the Moksha precepts (a type of Buddhist precepts). From then on, he progressed from the near to the far, diligently asking questions and earnestly contemplating. Soon, it was a time of conquest for timber, and he associated with some ill-intentioned people. He wanted to befriend famous craftsmen but was blocked by the wars between the two rivers, and the roads were impassable. In the south was Emperor Taizu of Liang, and in the north was Emperor Zhuangzong of Later Tang, contending with each other in matters of importance, vying for the world in a time of survival. At that time, Dharma Master Chao stayed in the area of Weibo and Bingfen in his own state, studying the sutras, vinaya, and shastras of both Mahayana and Hinayana, having mastered a total of seven volumes, wanting to go to Yongzhou and Luoyang, but the famous masters of Liang and Song were nowhere to be found, separated from each other. Although his travels were not far, the depth of his propagation of Buddhism was extremely profound. Just as a bottle is filled with water, people naturally know; when the wings are full, they will naturally fly. Therefore, the two Dharma Masters Xichen from Bingzhou and Zhenbian from Zhongshan, their words and deeds had reached a very high level, and their practice was very accomplished. Upon seeing Dharma Master Chao, they exclaimed: 'The horns of Yilong (Dharma Master Chao's Dharma name) are fully equipped, waiting for him to soar and transform into rain to nourish all beings.' There were many such praises. In the second year of Longde during the Later Tang Dynasty, Dharma Master Chao hung his staff (referring to monks traveling around and staying in temples) in Dizhou. Dharma Master Chao said: 'This is the old land of Qi, the good neighbor of Zou and Lu.' So he lived in the northeast corner of Kaiyuan Monastery, setting up a courtyard to explain various sutras and treatises, preaching and guiding for more than twenty years, lecturing on each sutra and treatise more than thirty times. His integrity was noble, and his demeanor was composed. Monks and laypeople who saw him could not help but be in awe. His voice had no scolding, and his words were not exaggerated or extravagant, everything was in accordance with nature. This could not be achieved by power and influence. The successive state governors and visiting envoys all admired his reputation, prepared name cards to visit. If the etiquette was too grand, he would only send a child to deal with it, using the explanation of scriptures to decline, rarely meeting in person. Initially, there was some dissatisfaction, but in the end, they admired his nobility. People from Qi and Lu came to study in an endless stream, and people within hundreds of miles came to visit him, asking him difficult questions. The scholars, upon seeing Dharma Master Chao's appearance, listened to his discussions, referring to Confucian classics, and verifying them with Buddhist doctrines. Someone asked him about Hetu-vidya (Buddhist logic), and Dharma Master Chao answered with a poem, the words of the poem were novel, and the principles were profound, and everyone sighed in admiration. At that time, the prefect Li Jun had always respected Dharma Master Chao's noble character and wanted to write to the court to grant him a purple robe (since the Tang Dynasty, the purple robe was granted to monks by the court to show respect). Dharma Master Chao was shocked when he heard this, so he picked up a pen and wrote a poem saying: 'Spending my life wearing a coarse cloth monk's robe, relying on floating fame to drink and discuss the Tao will ultimately not succeed. I vow to preach the scriptures until death, not to be stained by fame and fortune. I hate the trees blocking the mountain scenery, and I love the window facing the bright moon.'
【English Translation】 After the death of Master Shu, the funeral rites were also conducted according to Buddhist customs, and the observance of etiquette was not neglected. His reputation for filial piety and brotherly love was praised by the people of Yan. In the third year of Qianhua during the Liang Dynasty, he went to Mount Wutai to receive the Moksha precepts (a type of Buddhist precepts). From then on, he progressed from the near to the far, diligently asking questions and earnestly contemplating. Soon, it was a time of conquest for timber, and he associated with some ill-intentioned people. He wanted to befriend famous craftsmen but was blocked by the wars between the two rivers, and the roads were impassable. In the south was Emperor Taizu of Liang, and in the north was Emperor Zhuangzong of Later Tang, contending with each other in matters of importance, vying for the world in a time of survival. At that time, Dharma Master Chao stayed in the area of Weibo and Bingfen in his own state, studying the sutras, vinaya, and shastras of both Mahayana and Hinayana, having mastered a total of seven volumes, wanting to go to Yongzhou and Luoyang, but the famous masters of Liang and Song were nowhere to be found, separated from each other. Although his travels were not far, the depth of his propagation of Buddhism was extremely profound. Just as a bottle is filled with water, people naturally know; when the wings are full, they will naturally fly. Therefore, the two Dharma Masters Xichen from Bingzhou and Zhenbian from Zhongshan, their words and deeds had reached a very high level, and their practice was very accomplished. Upon seeing Dharma Master Chao, they exclaimed: 'The horns of Yilong (Dharma Master Chao's Dharma name) are fully equipped, waiting for him to soar and transform into rain to nourish all beings.' There were many such praises. In the second year of Longde during the Later Tang Dynasty, Dharma Master Chao hung his staff (referring to monks traveling around and staying in temples) in Dizhou. Dharma Master Chao said: 'This is the old land of Qi, the good neighbor of Zou and Lu.' So he lived in the northeast corner of Kaiyuan Monastery, setting up a courtyard to explain various sutras and treatises, preaching and guiding for more than twenty years, lecturing on each sutra and treatise more than thirty times. His integrity was noble, and his demeanor was composed. Monks and laypeople who saw him could not help but be in awe. His voice had no scolding, and his words were not exaggerated or extravagant, everything was in accordance with nature. This could not be achieved by power and influence. The successive state governors and visiting envoys all admired his reputation, prepared name cards to visit. If the etiquette was too grand, he would only send a child to deal with it, using the explanation of scriptures to decline, rarely meeting in person. Initially, there was some dissatisfaction, but in the end, they admired his nobility. People from Qi and Lu came to study in an endless stream, and people within hundreds of miles came to visit him, asking him difficult questions. The scholars, upon seeing Dharma Master Chao's appearance, listened to his discussions, referring to Confucian classics, and verifying them with Buddhist doctrines. Someone asked him about Hetu-vidya (Buddhist logic), and Dharma Master Chao answered with a poem, the words of the poem were novel, and the principles were profound, and everyone sighed in admiration. At that time, the prefect Li Jun had always respected Dharma Master Chao's noble character and wanted to write to the court to grant him a purple robe (since the Tang Dynasty, the purple robe was granted to monks by the court to show respect). Dharma Master Chao was shocked when he heard this, so he picked up a pen and wrote a poem saying: 'Spending my life wearing a coarse cloth monk's robe, relying on floating fame to drink and discuss the Tao will ultimately not succeed. I vow to preach the scriptures until death, not to be stained by fame and fortune. I hate the trees blocking the mountain scenery, and I love the window facing the bright moon.'
。他時隨范䗍。一棹五湖清。李君復令人勸勉愿結因緣。超確乎不拔。且曰。而其復爾則吾在盧龍塞外矣。郡將聞而止。又相國瀛王憑道聞其名知是鄉關宗人。先遺其書。序以歸向之意。超曰。貧道閑人早舍父母克志修行。本期彌勒知名。不謂浪傳於宰衡之耳也。于吾何益。門人敦喻。不得已而答書。具陳出家之人豈得以虛名薄利而留心乎。瀛王益加鄭重。表聞漢祖。遂就賜紫衣。自此忽忽不樂。以乾祐二年仲春三日微疾。數辰而終於本院。院眾咸聞天樂沸空。乃升兜率之明證也。春秋七十三。僧臘三十五。門人洞徴與學徒百餘人持心喪。傾城士庶僧尼會送城外。具茶毗禮收舍利二百餘顆。分施之外緘五十顆于本院。起塔以葬之。瀛王未知。別奏賜師號曰德正。乃刊敕文于石塔焉。
漢洛京法林院僧照傳
釋僧照。姓張氏。范陽人也。年十四出家投憫忠寺。聰晤絕儔神儀偉秀初受經偈日誦數千百言。目所覽者過於宿習。吐論知見有老成之風。遂度為沙彌。受具已來歷于再閏。闇誦經典已逾六大部矣。即最勝王大悲維摩法華等經。傍加聽尋經論十數年間。深文伏義藍出青矣天祐中游方南下。爰屆中山。元戎王處直請住法華寺。相次易帥請之。太傅隴西公連表薦賜紫方袍加至真大師。次則扶風馬公。請為僧正
【現代漢語翻譯】 現代漢語譯本：後來，他跟隨范蠡的腳步，乘一葉扁舟，暢遊於五湖之間，生活清靜淡泊。李君再次派人勸勉他，希望與他結下因緣，但他意志堅定，毫不動搖。並且說：『如果我再像你們這樣，那我就在盧龍塞外了。』郡將聽說了這件事，便作罷了。後來，相國瀛王憑道聽說了他的名聲，知道他是同鄉宗族的人，先派人送去書信，表達歸順之意。僧超說：『貧道我是一個閑散之人，早早地捨棄父母，立志修行，本希望彌勒佛知道我的名聲，沒想到竟然傳到了宰相的耳朵里，這對我有什麼好處呢？』門人苦苦勸說，他不得已才回信，詳細陳述了出家之人怎麼能因為虛名薄利而動心呢？瀛王更加鄭重，上表稟告漢祖，於是朝廷就賜給他紫衣。從此以後，他總是悶悶不樂。在乾祐二年仲春三日，他稍微有些疾病，過了幾天就在本院圓寂了。院裡的僧眾都聽到天樂響徹天空，這是他升入兜率天的明顯證據啊。他享年七十三歲，僧臘三十五年。門人洞徴與一百多名學徒為他守心喪。全城的士人百姓、僧尼都來送他到城外，按照茶毗的禮儀火化，收取了二百多顆舍利，分發給眾人，另外用匣子裝了五十顆儲存在本院，建塔安葬。瀛王還不知道這件事，另外上奏朝廷賜予他『德正』的法號，並將皇帝的敕文刻在石塔上。
漢洛京法林院僧照傳
釋僧照，姓張，是范陽人。十四歲出家，投奔憫忠寺。他聰慧過人，容貌俊美，剛開始學習經文，每天就能背誦幾千上百字。眼睛看過的東西，比別人熟練掌握的還要快。說出的話很有見地，像老成之人。於是剃度為沙彌。受具足戒以來，經歷了兩次閏月，暗中背誦的經典已經超過六大部了，包括《最勝王經》、《大悲經》、《維摩經》、《法華經》等。此外，他還聽聞、尋訪經論十幾年，對經文的理解已經超過了他的老師。天祐年間，他四處遊歷，來到中山。元戎王處直請他住在法華寺。後來，相繼更換了將帥，他們都請他留下。太傅隴西公多次上表推薦，朝廷賜給他紫色的方袍，加封為至真大師。後來，扶風馬公請他擔任僧正。
【English Translation】 English version: Later, he followed the example of Fan Li (a famous strategist and businessman in ancient China), traveling in a small boat on the Five Lakes, living a quiet and simple life. Li Jun repeatedly sent people to persuade him, hoping to form a connection with him, but he was firm and unwavering. He said, 'If I were to be like you again, then I would be beyond the borders of Lulong.' The prefectural general heard of this and stopped. Later, the Chancellor Ying Wang Pingdao heard of his reputation and knew that he was a clansman from his hometown. He first sent a letter expressing his intention to submit. Monk Chao said, 'I, a poor monk, am a recluse who abandoned my parents early and devoted myself to cultivation. I originally hoped that Maitreya (the future Buddha) would know my name, but I never expected it to reach the ears of the Chancellor. What good is this to me?' His disciples earnestly persuaded him, and he reluctantly replied to the letter, explaining in detail that a person who has left home should not be tempted by empty fame and meager profits. Ying Wang became even more serious and reported to Emperor Han. As a result, the court bestowed upon him a purple robe. From then on, he was always unhappy. On the third day of the second month of the second year of Qianyou, he fell slightly ill and passed away in his own monastery a few days later. The monks in the monastery all heard heavenly music resounding in the sky, which was clear evidence of his ascent to Tushita Heaven (one of the heavens in Buddhist cosmology). He lived to be seventy-three years old, with thirty-five years as a monk. His disciple Dong Zheng and more than a hundred students observed mourning for him. The scholars, commoners, monks, and nuns of the entire city gathered to send him off outside the city, cremating him according to the cremation rites and collecting more than two hundred relics, which were distributed to the people. Fifty of them were placed in a box and kept in the monastery, where a pagoda was built for his burial. Ying Wang did not yet know about this and separately reported to the court, which bestowed upon him the title 'Virtue Correct.' The imperial edict was engraved on the stone pagoda.
Biography of Monk Zhao of Falin Monastery in Luoyang, Han Dynasty
釋Seng Zhao, whose surname was Zhang, was a native of Fanyang. At the age of fourteen, he left home and joined Minzhong Temple. He was exceptionally intelligent and handsome. When he first began studying the scriptures, he could recite thousands of words each day. What he saw with his eyes, he mastered more quickly than others. His words and insights were mature and wise. Therefore, he was ordained as a Shramanera (novice monk). Since receiving the full precepts, he had experienced two intercalary months, and he had secretly memorized more than six major sutras, including the Suvarnaprabhasa Sutra (the most victorious king sutra), the Mahakarunika Sutra (the great compassion sutra), the Vimalakirti Sutra, and the Lotus Sutra. In addition, he listened to and studied sutras and treatises for more than ten years, and his understanding of the scriptures surpassed that of his teachers. During the Tianyou period, he traveled to Zhongshan. Yuan Rong Wang Chuzhi invited him to live in Fahua Temple. Later, successive commanders-in-chief replaced each other, and they all invited him to stay. Grand Tutor Longxi Gong repeatedly recommended him to the court, and the court bestowed upon him a purple robe and the title of Supreme Master. Later, Ma Gong of Fufeng invited him to serve as Sangharaja (monk leader).
。非所好也。及抵洛陽有命開法華經講止法林院。況乎都闕浩穰象龍輻湊。及照之唱導翕如於下風伏膺矣。以乾祐元年三月二十六日示滅于講院。春秋七十。僧臘五十。四眾號慕。侍中李公傾易定。曾為外護復守洛宅。飾終喪禮悉以資奉。粵四月三日遷神于城南行茶毗法。收舍利紅潤可數百粒。濟陽丁公為保厘之簉職。為樹塔于廣化之寺南岡。照平昔講凡七十餘座。勤勤為法門生頗多。宰臣馬公孫最所欽重。前後贈詩僅數十首。洛中為美談矣。
漢洛陽天宮寺從隱傳(夢江)
釋從隱。姓劉氏。洛陽三鄉人也。丱年敏慧誓欲出塵。二親既聽。乃投本邑竹閣院。依師誦習陶練靈府。尋于嵩陽受戒畢。就長水聽采才歷數年。克通百法中觀彌陀三經論焉而諲師年老。深許隱之博達性相。後於洛布金院赴請敷演至後唐清泰中諲付講座日為眾三登法席。夏中長晷覽藏經一帙精進苦節人無與比。乾祐二年正月示疾而終。俗壽五十三。僧臘三十二。乃依天竺法火化。收合真體圓凈堪愛。門人樹塔至今存焉。次有長水縣縣泉院釋夢江者。姓楊氏。本邑人也。神彩灑落超拔凡態。遂願出家恒誦仁王般若。進具后講百法論。清泰中龍門廣化寺請為眾開演。遇帝幸其寺宣問。妙辯天逸悅可上心。時于御前賜紫袈裟。確乎不受。訓
【現代漢語翻譯】 現代漢語譯本：
並非我所喜好。等到抵達洛陽，有命令我在法林院開講《法華經》。更何況都城洛陽人煙稠密，賢才聚集，像龍一樣，輻輳而來。等到照公開始唱導，人們就像順風一樣，心悅誠服。在乾祐元年三月二十六日，在講院示寂，享年七十歲，僧臘五十年。四眾弟子都非常仰慕他。侍中李公傾盡易定，曾經作為外護，又守護洛陽的住宅，喪葬禮儀全部由他資助。四月初三，在城南舉行茶毗法事，收取到的舍利紅潤，大約有數百粒。濟陽丁公作為保厘的副職，在廣化寺的南岡為他建造了塔。照公一生講經七十餘座，勤勤懇懇地為佛法培養了許多人才。宰相馬公孫最欽佩他，前後贈送的詩歌有數十首，在洛陽傳為美談。
漢洛陽天宮寺從隱傳（夢江）
釋從隱，姓劉，是洛陽三鄉人。從小就聰明敏慧，立誓要出家。父母聽從了他的意願，於是他投奔本邑的竹閣院，依止師父誦經學習，鍛鍊心性。不久在嵩陽受戒完畢，前往長水聽講，博採衆長，歷時數年，精通了《百法明門論》、《中觀論》、《彌陀經》等經論。他的老師諲公年老，非常認可從隱的博學通達性相。後來，從隱應邀前往洛陽布金院敷演佛法，到了後唐清泰年間，諲公將講座交付給他，他每天為大眾三次登上法座。夏天白天很長，他閱讀藏經一帙，精進刻苦，無人能比。乾祐二年正月，示疾而終，世壽五十三歲，僧臘三十二年。於是按照天竺的方法火化，收斂的真身圓滿清凈，令人喜愛。門人為他建造了塔，至今仍然存在。其次是長水縣縣泉院的釋夢江，姓楊，是本邑人。神采飛揚，超凡脫俗。於是發願出家，經常誦讀《仁王般若經》。受具足戒后，講授《百法明門論》。清泰年間，龍門廣化寺邀請他為大眾開講。遇到皇帝駕臨該寺，向他詢問佛法，他妙語連珠，皇帝非常高興。當時皇帝想在御前賜給他紫袈裟，但他堅決不接受，訓 English version:
It was not what I preferred. Upon arriving in Luoyang, there was an order for me to lecture on the Lotus Sutra at Falin Monastery. Moreover, the capital city of Luoyang was densely populated and filled with talent, like dragons converging. When Zhao began to chant and guide, people were as compliant as if following the wind, sincerely convinced. On the 26th day of the third month of the first year of Qianyou (948 CE), he passed away at the monastery, at the age of seventy, with fifty years as a monk. The fourfold assembly deeply admired him. Attendant Li Gong devoted his efforts to Yiding, having once served as an external protector and also guarding the residence in Luoyang. He provided all the resources for the funeral rites. On the third day of the fourth month, his spirit was moved to the south of the city for the cremation ceremony. The collected sarira (relics) were red and lustrous, numbering several hundred. Duke Ding of Jiyang, as a deputy in the office of protection, built a pagoda for him on the southern hill of Guanghua Monastery. Zhao lectured on over seventy occasions throughout his life, diligently cultivating many disciples for the Dharma. Chancellor Ma Gongsun greatly admired him, presenting him with nearly dozens of poems, which became a beautiful tale in Luoyang.
Biography of Congyin (Dream River) of Tiangong Monastery in Luoyang of the Han Dynasty
釋Congyin (Monk Congyin), whose surname was Liu, was a native of Sanxiang in Luoyang. From a young age, he was intelligent and vowed to leave the mundane world. His parents agreed, so he went to Zhuge Monastery in his hometown, where he studied and practiced under a teacher, cultivating his spiritual nature. Soon after receiving the precepts at Songyang, he went to Changshui to listen and learn, spending several years mastering the Hundred Dharmas Treatise (Bai Fa Ming Men Lun), the Madhyamaka (Zhong Guan) treatises, and the Amitabha Sutra (Mi Tuo Jing). His teacher, Yin, was old and deeply acknowledged Congyin's erudition and understanding of nature and characteristics. Later, Congyin was invited to preach at Bujin Monastery in Luoyang. During the Qingtai period of the Later Tang Dynasty, Yin entrusted the lecture seat to him, and he ascended the Dharma seat three times a day for the assembly. During the long days of summer, he read a volume of the Tripitaka (Zang Jing), his diligence and austerity unmatched. In the first month of the second year of Qianyou (949 CE), he fell ill and passed away, at the age of fifty-three, with thirty-two years as a monk. He was cremated according to the Indian method, and the collected true body was complete, pure, and lovable. His disciples built a pagoda for him, which still exists today. Next is 釋Mengjiang (Monk Mengjiang) of Quan Monastery in Changshui County, whose surname was Yang, a native of the same area. His spirit was bright and outstanding, surpassing the ordinary. He vowed to leave home and constantly recited the Benevolent Kings Prajna Sutra (Ren Wang Ban Ruo Jing). After receiving the full precepts, he lectured on the Hundred Dharmas Treatise. During the Qingtai period, Guanghua Monastery in Longmen invited him to preach to the assembly. He encountered the emperor visiting the monastery, who inquired about the Dharma. His wonderful eloquence and natural talent pleased the emperor. At that time, the emperor wanted to bestow a purple kasaya (袈裟, monastic robe) upon him in front of the court, but he firmly refused, instructing.
【English Translation】 Not what I preferred. Upon arriving in Luoyang, there was an order for me to lecture on the Lotus Sutra at Falin Monastery. Moreover, the capital city of Luoyang was densely populated and filled with talent, like dragons converging. When Zhao began to chant and guide, people were as compliant as if following the wind, sincerely convinced. On the 26th day of the third month of the first year of Qianyou (948 CE), he passed away at the monastery, at the age of seventy, with fifty years as a monk. The fourfold assembly deeply admired him. Attendant Li Gong devoted his efforts to Yiding, having once served as an external protector and also guarding the residence in Luoyang. He provided all the resources for the funeral rites. On the third day of the fourth month, his spirit was moved to the south of the city for the cremation ceremony. The collected sarira (relics) were red and lustrous, numbering several hundred. Duke Ding of Jiyang, as a deputy in the office of protection, built a pagoda for him on the southern hill of Guanghua Monastery. Zhao lectured on over seventy occasions throughout his life, diligently cultivating many disciples for the Dharma. Chancellor Ma Gongsun greatly admired him, presenting him with nearly dozens of poems, which became a beautiful tale in Luoyang. Biography of Congyin (Dream River) of Tiangong Monastery in Luoyang of the Han Dynasty 釋Congyin (Monk Congyin), whose surname was Liu, was a native of Sanxiang in Luoyang. From a young age, he was intelligent and vowed to leave the mundane world. His parents agreed, so he went to Zhuge Monastery in his hometown, where he studied and practiced under a teacher, cultivating his spiritual nature. Soon after receiving the precepts at Songyang, he went to Changshui to listen and learn, spending several years mastering the Hundred Dharmas Treatise (Bai Fa Ming Men Lun), the Madhyamaka (Zhong Guan) treatises, and the Amitabha Sutra (Mi Tuo Jing). His teacher, Yin, was old and deeply acknowledged Congyin's erudition and understanding of nature and characteristics. Later, Congyin was invited to preach at Bujin Monastery in Luoyang. During the Qingtai period of the Later Tang Dynasty, Yin entrusted the lecture seat to him, and he ascended the Dharma seat three times a day for the assembly. During the long days of summer, he read a volume of the Tripitaka (Zang Jing), his diligence and austerity unmatched. In the first month of the second year of Qianyou (949 CE), he fell ill and passed away, at the age of fifty-three, with thirty-two years as a monk. He was cremated according to the Indian method, and the collected true body was complete, pure, and lovable. His disciples built a pagoda for him, which still exists today. Next is 釋Mengjiang (Monk Mengjiang) of Quan Monastery in Changshui County, whose surname was Yang, a native of the same area. His spirit was bright and outstanding, surpassing the ordinary. He vowed to leave home and constantly recited the Benevolent Kings Prajna Sutra (Ren Wang Ban Ruo Jing). After receiving the full precepts, he lectured on the Hundred Dharmas Treatise. During the Qingtai period, Guanghua Monastery in Longmen invited him to preach to the assembly. He encountered the emperor visiting the monastery, who inquired about the Dharma. His wonderful eloquence and natural talent pleased the emperor. At that time, the emperor wanted to bestow a purple kasaya (袈裟, monastic robe) upon him in front of the court, but he firmly refused, instructing.
導二十餘年。講罷行道禮佛。日唯一食。慈忍於物。罕逢慍色。周顯德三年疾終。緇素悲慕為其建塔矣。
漢杭州龍興寺宗季傳
釋宗季者。俗姓俞臨安人也。稚齒瑰偉心志剛直。嘗天震鄰家樹。季隨僵仆。有姊尼抱就膝。視之曰。此非震死且有生候。至夜未央蘇而復作。遂勸令出家。事欣平寺僧。后往衢州投巨信論師學名數論。文義淹詳且難詘伏。鋒芒如也。迨回杭龍興寺召講。時僧正蘊讓給慧縱橫兩面之敵也。與閭丘方遠先生江東羅隱為莫逆之交也。見而申問。季作二百語酬之。讓正賞嘆。遂請開講四十餘年。出弟子七八百人。漢乾祐戊申歲。疾終於本房。初季講次。遇一異人。作胡語問西域未來之經論。一眾驚然。季眇二目。曾夜行感神光。引之常覽古師之述作。曰可俯而窺也。遂撰永新鈔釋般若心經暉理鈔解上生經彌勒成佛經疏鈔補猷鈔闕諸別行義章。可數十卷。並行於世。季道行孤僻性情方正。寡言語氣貌高邁。誓不趨俗舍。暨老懇請亦罕赴白衣家。居唯屢空衎然自任。而孜孜手不釋卷。樂道向終。至今此宗越多。弟子講導不泯焉。
周魏府觀音院智佺傳
釋智佺。姓張氏。銅臺永濟人也。九歲于鄴都臨清王舍城寺事師。暨受具戒身器挺然八尺面色玉如。行步若舒雁。言音如扣鐘
【現代漢語翻譯】 現代漢語譯本： 導引信眾二十餘年。講經完畢后，行持禮佛之事。每日只吃一餐。以慈悲之心對待萬物，很少發怒。後周顯德三年因病去世，僧俗大眾都非常悲痛，為他建造了佛塔。
漢朝杭州龍興寺宗季傳
釋宗季，俗姓俞，是臨安人。年幼時就顯得與衆不同，心志剛強正直。曾經有一次，鄰居家的樹被雷劈倒，宗季也隨著倒下。有位做尼姑的姐姐把他抱在膝上，看了看說：『這並非是被雷劈死，而且還有生的希望。』到了半夜，他甦醒過來。於是姐姐勸他出家。宗季便在欣平寺跟隨僧人修行。後來前往衢州，投奔巨信論師學習名數論。宗季對文義理解得非常透徹，而且難以辯駁，鋒芒畢露。等到他回到杭州龍興寺后，寺里召請他開講經論。當時僧正蘊讓，是一位智慧縱橫、辯才無礙的對手，與閭丘方遠先生、江東羅隱是關係密切的朋友。蘊讓見到宗季後，便向他提問。宗季作了二百語來回答他。蘊讓僧正讚歎不已，於是請他開講經論四十餘年。宗季門下出了七八百名弟子。漢乾祐戊申年，宗季在本房因病去世。當初宗季講經時，遇到一位奇異之人，用胡語詢問西域未來將要出現的經論。眾人聽了都感到驚異。宗季雖然眼睛不太好，但曾經在夜裡行走時，感應到神光，引導他經常閱讀古代大師的著作，他說：『可以俯身而窺探其中的奧妙。』於是他撰寫了《永新鈔》，註釋了《般若心經》、《暉理鈔》、《解上生經》、《彌勒成佛經疏鈔》、《補猷鈔闕》等許多別行義章，大約有數十卷，在世間流傳。宗季的道行孤高，性格方正，很少說話，氣度高邁。他發誓不去俗家，即使年老時懇請他去，也很少去信徒家。他居住的地方雖然簡陋，卻怡然自得，孜孜不倦地手不釋卷，樂於求道直到終老。至今這個宗派越來越興盛，他的弟子們講經說法，道統沒有斷絕。
後周魏府觀音院智佺傳
釋智佺，姓張，是銅臺永濟人。九歲時在鄴都臨清王舍城寺跟隨師父修行。等到受了具足戒后，身材挺拔，身高八尺，面色如玉，行走時像舒緩的雁，說話的聲音像敲鐘一樣。
【English Translation】 English version: He guided the congregation for more than twenty years. After finishing the lectures, he practiced the rituals of paying homage to the Buddha. He ate only one meal a day. He treated all things with compassion and rarely showed anger. In the third year of the Xiande era of the Later Zhou dynasty, he died of illness. Both monks and laypeople mourned him greatly and built a pagoda for him.
Biography of Zongji of Longxing Temple in Hangzhou during the Han Dynasty
釋 Zongji (Zongji, a Buddhist monk), whose secular surname was Yu, was a native of Lin'an. From a young age, he appeared extraordinary, with a strong and upright character. Once, a tree in his neighbor's house was struck by lightning, and Zongji fell along with it. A nun, his sister, held him on her lap and, after examining him, said, 'This is not death by lightning, and there is still hope for life.' He woke up in the middle of the night. Thereupon, his sister encouraged him to become a monk. Zongji then followed a monk at Xinping Temple to practice. Later, he went to Quzhou and sought out the master Juxin to study the theory of names and numbers. Zongji's understanding of the texts was very thorough, and he was difficult to refute, his sharpness was evident. When he returned to Longxing Temple in Hangzhou, the temple invited him to give lectures on the scriptures. At that time, the Sangha administrator Yunrang (Yunrang, a Sangha administrator), was an opponent with versatile wisdom and eloquence, and was a close friend of Mr. Lvqiu Fangyuan and Luo Yin of Jiangdong. Upon seeing Zongji, Yunrang questioned him. Zongji responded with two hundred phrases. The Sangha administrator Yunrang praised him greatly and invited him to give lectures on the scriptures for more than forty years. Zongji had seven or eight hundred disciples. In the year of Wushen during the Qianyou era of the Han Dynasty, Zongji died of illness in his room. Initially, when Zongji was lecturing, he encountered a strange person who asked in a foreign language about the scriptures and treatises that would appear in the Western Regions in the future. Everyone was amazed. Although Zongji's eyes were not good, he once sensed divine light while walking at night, guiding him to often read the works of ancient masters, and he said, 'One can stoop down and glimpse the mysteries within.' Thereupon, he wrote the 'Yongxin Commentary', annotated the 'Heart Sutra', 'Huili Commentary', 'Explanation of the Sutra of Rebirth in the Tushita Heaven', 'Commentary on the Sutra of Maitreya's Buddhahood', 'Supplement to the You Commentary', and many other separate chapters of meaning, totaling about dozens of volumes, which circulated in the world. Zongji's practice was solitary, his character was upright, he spoke little, and his demeanor was lofty. He vowed not to go to secular homes, and even when he was old and earnestly requested to go, he rarely went to the homes of lay followers. Although his residence was simple, he was content and diligently studied without putting down his books, enjoying the pursuit of the Way until his death. To this day, this school is becoming more and more prosperous, and his disciples continue to lecture and expound the Dharma, and the lineage has not been broken.
Biography of Zhiquan of Guanyin Temple in Weifu during the Later Zhou Dynasty
釋 Zhiquan (Zhiquan, a Buddhist monk), whose surname was Zhang, was a native of Yongji in Tongtai. At the age of nine, he followed a master at Wangshecheng Temple in Yedu Linqing to practice. After receiving the full precepts, his body was tall and upright, eight feet in height, his face was like jade, his gait was like a leisurely goose, and his voice was like striking a bell.
。人望之凜然。僉曰。美丈夫也。恒誦諸經晝三夜三禮佛無闕。本師知其法器。遣往滑臺。抵明福寺就暉師講肆。期月頓見諸法體用。喜不自任。時暉之門生炮勇烋干者數十員。皆出佺之下。徇睢陽人請講。未久又今東京。遇信士舍宅為萬歲百法院。由此洛京陳許徐宿維青琴臺咸樂請其敷演。自鳩聚檀嚫。前後飯僧三十萬。天雄軍戴張郭三家。同建觀音院命居之。佺敏利之性天資。初終講百法論可百許遍。登法座多不臨文。懸述辯給。后三過覽大藏經以輔見知。其誦諷經咒也。嘗聞戶外闃然有彈指聲者。感鬼神讚歎歟。魏帥陳君思讓。篤志歸依。表薦紫衣師號曰歸政。殆臨八十一而剋意學歐王書體。僅入能妙。或問之。曰吾習來生字耳。顯德五年年八十三。呼弟子奉晏等囑累令造木輿一所斂送阇維。至其年十一月十一日奄終。奉木塔舉高三丈餘。縱燎時有白鶴哀鳴紫雲旋覆。收拾舍利建塔緘焉。
宋秀州靈光寺皓端傳
釋皓端。姓張氏。嘉禾人也。九歲舍家入靈光精舍。師授經法如溫舊業焉。年登弱冠受形俱無表。於四明阿育王寺遇希覺律師盛揚南山律。端則一聽旋有通明義門無壅。尋投金華云法師學名數一支並法華經。后受吳興緇伍所請講論焉。兩浙武肅王錢氏。召于王府羅漢寺演訓。復令于真身塔寺
【現代漢語翻譯】 現代漢語譯本： 他看上去令人敬畏。人們都說：『真是個美男子啊！』他經常誦讀各種佛經，白天三次，夜晚三次，禮佛從不間斷。他的老師知道他是可造之材，派他前往滑臺。到達明福寺，跟隨暉法師學習講經。一個月后，他對諸法的體性和作用有了頓悟，喜悅之情難以自持。當時暉法師的門生中，像炮勇、烋幹這樣傑出的人有數十位，都比不上佺（人名）。應睢陽人的請求，他前去講經。不久后又來到東京，有信徒捐出住宅，建立了萬歲百法院。從此，洛京、陳許、徐宿、維青、琴臺等地的人都樂於請他去宣講佛法。他自己募集捐款，前後供養僧人三十萬。天雄軍的戴、張、郭三家，共同建造了觀音院，請他居住。佺（人名）天性聰敏，最初講解《百法論》就講了一百多遍。登上法座時，他大多不看講稿，而是即興發揮，辯才無礙。後來，他又三次通覽《大藏經》，以輔助自己的見解。他誦讀經咒時，常常聽到戶外寂靜無聲，卻有彈指的聲音，這或許是鬼神在讚歎吧。魏地的長官陳君思讓，篤信佛教，向朝廷上表推薦，授予他紫衣師號，稱為歸政。他年近八十一歲時，還刻意學習歐陽詢、王羲之的書法字型，只是勉強達到能妙的水平。有人問他原因，他說：『我這是在練習來世要寫的字啊。』顯德五年，他八十三歲。他叫來弟子奉晏等人，囑咐他們製作一具木輿，用來收斂他的遺體並進行火化。到了那年十一月十一日，他安然去世。人們用木頭建造了一座高三丈多的塔。在火化時，有白鶴哀鳴，紫色的雲彩盤旋覆蓋。人們收拾了他的舍利，建造佛塔來封存。 宋朝秀州靈光寺皓端傳 釋皓端（人名），姓張，是嘉禾人。九歲時離開家，進入靈光精舍。他的老師教他經法，就像複習舊的功課一樣。到了二十歲，受具足戒，但沒有表白。在四明阿育王寺，他遇到希覺律師，律師大力弘揚南山律宗。皓端（人名）一聽就立刻通達，義理上沒有阻礙。不久，他投奔金華云法師，學習名相之學和《法華經》。後來，他應吳興僧眾的邀請，前去講經說法。兩浙的武肅王錢氏，將他召到王府羅漢寺演說佛法，又讓他在真身塔寺講經。
【English Translation】 English version: His appearance was awe-inspiring. People all said, 'What a handsome man!' He constantly recited various scriptures, three times during the day and three times at night, never missing his Buddhist rituals. His teacher knew he was a promising vessel and sent him to Huatai. Arriving at Mingfu Temple, he followed Master Hui to study the lectures. Within a month, he had a sudden understanding of the essence and function of all dharmas, and his joy was beyond measure. At that time, among Master Hui's disciples, there were dozens of outstanding individuals like Pao Yong and Xiu Gan, but none could compare to Quan (personal name). At the request of the people of Suiyang, he went to give lectures. Soon after, he came to Tokyo, where a believer donated a residence to establish the Wansui Baihua Temple. From then on, people in Luojing, Chenxu, Xusu, Weiqing, and Qintai were happy to invite him to expound the Dharma. He himself raised donations and provided meals for 300,000 monks. The Dai, Zhang, and Guo families of the Tianxiong Army jointly built the Guanyin Temple and invited him to reside there. Quan (personal name) was naturally intelligent. Initially, he lectured on the 'Treatise on the Hundred Dharmas' more than a hundred times. When he ascended the Dharma seat, he mostly spoke extemporaneously, with eloquent and unobstructed eloquence. Later, he thoroughly read the 'Great Treasury of Scriptures' three times to supplement his knowledge. When he recited scriptures and mantras, he often heard the sound of finger snapping outside the door in the silence, perhaps it was the praise of ghosts and gods. Chen Junsirang, the governor of Wei, was a devout Buddhist and submitted a memorial to the court recommending him, granting him the purple robe and the title of Guizheng. When he was nearly eighty-one years old, he still deliberately studied the calligraphy styles of Ouyang Xun and Wang Xizhi, only barely reaching the level of skill. Someone asked him why, and he said, 'I am practicing the characters I will write in the next life.' In the fifth year of Xiande, he was eighty-three years old. He called his disciples Feng Yan and others and instructed them to make a wooden hearse to collect his remains and cremate them. On the eleventh day of the eleventh month of that year, he passed away peacefully. People built a pagoda more than thirty feet high out of wood. During the cremation, white cranes mourned and purple clouds swirled and covered the area. People collected his relics and built a pagoda to seal them. Biography of Hao Duan of Lingguang Temple in Xiuzhou, Song Dynasty The Venerable Hao Duan (personal name), whose surname was Zhang, was a native of Jiahe. At the age of nine, he left home and entered Lingguang Jing She (Lingguang Vihara). His teacher taught him the scriptures as if he were reviewing old lessons. At the age of twenty, he received the full precepts but without any outward show. At Siming Ayuwang Temple (Ashoka Temple), he met Lawyer Xijue, who vigorously promoted the Nanshan Vinaya School. Hao Duan (personal name) immediately understood upon hearing it, and there were no obstacles in his understanding of the doctrines. Soon after, he went to Jin Hua to study with Dharma Master Yun, learning the school of nominalism and the 'Lotus Sutra'. Later, at the invitation of the Sangha of Wuxing, he went to lecture on the Dharma. King Qianshi of Wuyue summoned him to the Luohan Temple in the royal palace to expound the Dharma and also had him lecture at the True Body Pagoda Temple.
宣導。於時有臺教師玄燭者。彼宗號為第十祖。端依附之果了一心三觀。遂撰金光明經隨文釋十卷。由是兩宗法要一徑路通。忠獻王錢氏借賜紫衣。別署大德號崇法焉。后誓約不出寺門。慕遠公之不渡虎溪也。高尚其事。僅二十餘年。身無長衣口無豐味。居不施關坐唯一榻。以建隆二年三月十八日坐滅于本房。容貌猶生。三日焚之於城西。得舍利于煨燼之末。俗年七十二。僧臘五十二。凡著述傳錄記贊七十許卷。學得其門者止八十餘人。端性耿介言無茍且。一坐之間不談世論。唯以佛法為己務。可謂傅翼之象王矣。秘書監錢昱嘗典秀郡。躬睹端之標格。爲著行錄焉。
宋東京天清寺傅章傳
釋傅章。俗姓彭氏。開封東明人也。厥父諲即邑甸之上農也。塵務之外正見不回。恒讀佛經懸解詮旨。母邢氏嘗夢入法宇手探道器。因而娠焉。與父知懷非常之子。指腹誓令出俗。年甫十一。乃禮本邑唯識師秘公為師。一見異之。初授凈名仁王法華三經。及削髮去周羅。隨秘公游五臺禮文殊應跡之地。其年受具。為息慈日便於浚郊清朗法師座下聽習法華經。後於睢陽道雅法師重溫前業。尋學唯識于本師。頗揭厲于義津法水。又親附副僧錄通慧。因明且臻其極章。日誦三經兼二戒本。講貫訓徒向二十載。未嘗少輟。廣順中
【現代漢語翻譯】 現代漢語譯本：當時有一位臺教的教師名叫玄燭（玄燭：人名），他的宗派被稱為第十祖。他完全依附於果了一心三觀（果了一心三觀：佛教術語，指通過一心來觀察一切事物的三種方式）。於是撰寫了《金光明經隨文釋》十卷，因此兩個宗派的法要可以通過一條路徑相通。忠獻王錢氏賜給他紫衣，並特別授予他『崇法』的大德稱號。後來他發誓不出寺門，效仿慧遠法師不渡虎溪（慧遠法師不渡虎溪：指慧遠法師一生沒有過虎溪橋的典故）。他的行為非常高尚，僅僅二十多年，身上沒有長衣服，口中沒有豐盛的食物，居住的地方不設門閂，坐的地方只有一張床。在建隆二年三月十八日，在本房坐化圓寂，容貌還像活著一樣。三天後在城西火化，在灰燼中得到了舍利。世俗年齡七十二歲，僧侶生涯五十二年。總共撰寫、傳錄、記錄和讚頌了七十多卷著作。學到他門下的人只有八十多人。玄燭的性格耿直，說話不茍且，坐著的時候不談論世俗之事，只以佛法為自己的任務，可以說是佛法的有力傳播者。秘書監錢昱曾經主管秀州，親自看到玄燭的品格，為他撰寫了行狀。
宋東京天清寺傅章傳
釋傅章（釋傅章：人名），俗姓彭氏，是開封東明人。他的父親彭諲（彭諲：人名）是當地的富農。在世俗事務之外，他的正見堅定不移，經常閱讀佛經，懸解經文的意義。他的母親邢氏曾經夢見進入佛寺，用手探取法器，因此懷孕。父母知道懷的是不平凡的孩子，指著肚子發誓讓他出家。十一歲時，就拜本邑的唯識師秘公（秘公：人名）為師，秘公一見就覺得他與衆不同。最初教授他《凈名經》、《仁王經》、《法華經》三部經。剃度后，跟隨秘公遊歷五臺山，朝拜文殊菩薩應跡的地方。那年他受了具足戒。爲了休息和增長智慧，他到浚郊清朗法師（清朗法師：人名）座下聽習《法華經》。後來在睢陽道雅法師（道雅法師：人名）處重新學習以前的功課。之後向本師學習唯識，在義理和法水方面頗有成就。又親近副僧錄通慧（通慧：人名），因明學也達到了極高的水平。傅章每天誦讀三部經，兼持兩種戒本，講經說法，教導弟子將近二十年，從未停止。廣順年間
【English Translation】 English version: At that time, there was a teacher of the Tiantai school named Xuanzhu (玄燭: personal name), whose sect was known as the Tenth Patriarch. He completely relied on the 'One Mind Three Contemplations' of Fruition (果了一心三觀: Buddhist term, referring to the three ways of observing all things through one mind). Therefore, he wrote ten volumes of 'Commentary on the Golden Light Sutra Following the Text', so that the essential teachings of the two sects could be connected through one path. Prince Qian of Zhongxian bestowed upon him a purple robe and specially granted him the title of 'Great Virtue Who Reveres the Dharma' (崇法). Later, he vowed not to leave the temple gate, emulating Master Huiyuan's not crossing Tiger Creek (慧遠法師不渡虎溪: refers to the story of Master Huiyuan never crossing the Tiger Creek Bridge in his lifetime). His behavior was very noble. For just over twenty years, he had no long clothes on his body, no rich food in his mouth, no bolts on his residence, and only one bed to sit on. On the eighteenth day of the third month of the second year of Jianlong, he passed away in his room while sitting in meditation, his appearance still like that of a living person. Three days later, he was cremated in the west of the city, and relics were obtained from the ashes. His secular age was seventy-two, and his monastic life was fifty-two years. In total, he wrote, transmitted, recorded, and praised more than seventy volumes of works. Only more than eighty people learned from his school. Xuanzhu's character was upright, and his words were not careless. He did not talk about worldly affairs while sitting, but only took the Buddha-dharma as his own task. He can be said to be a powerful propagator of the Buddha-dharma. Qian Yu, the Secretary Supervisor, once managed Xiuzhou and personally saw Xuanzhu's character, so he wrote a biography for him.
Biography of Fu Zhang of Tianqing Temple in Tokyo, Song Dynasty
釋傅章 (Shi Fu Zhang: personal name), whose secular surname was Peng, was a native of Dongming, Kaifeng. His father, Peng Yin (彭諲: personal name), was a wealthy farmer in the area. Apart from worldly affairs, his right view was unwavering. He often read Buddhist scriptures and suspended his understanding of the meaning of the scriptures. His mother, Xing, once dreamed of entering a Buddhist temple and reaching for Dharma instruments with her hand, and thus became pregnant. The parents knew that they were pregnant with an extraordinary child, and pointed to the belly and vowed to let him leave home. At the age of eleven, he worshiped the Yogacara master Mi Gong (秘公: personal name) of his town as his teacher, and Mi Gong felt that he was different at first sight. Initially, he taught him the three sutras: the Vimalakirti Sutra, the Benevolent King Sutra, and the Lotus Sutra. After shaving his head, he followed Mi Gong to Mount Wutai to worship the places where Manjushri Bodhisattva appeared. That year he received the full precepts. In order to rest and increase wisdom, he went to the seat of Dharma Master Qinglang (清朗法師: personal name) in Junjiao to listen to and study the Lotus Sutra. Later, he relearned his previous lessons with Dharma Master Daoya (道雅法師: personal name) in Suiyang. After that, he studied Yogacara with his teacher, and he achieved quite a lot in terms of righteousness and Dharma water. He also approached the Deputy Sangha Registrar Tonghui (通慧: personal name), and his Hetu-vidya also reached an extremely high level. Fu Zhang recited three sutras every day and held two kinds of precepts, preaching and teaching disciples for nearly twenty years without stopping. During the Guangshun period
左街僧錄廣智大師。薦聞于周高祖賜紫方袍。大宋乾德二年左街僧錄道深。薦于太祖神德皇帝賜師號曰義明。俄示疾而終於本院。春秋五十五。法歲三十六。未絕之前命筆作偈警世。而贈諸朋執矣。所度弟子一十五人。以其年十一月十六日。卜京之南原用茶毗之法。薪盡火滅得舌且不灰。眾嘆戒德。門人檀信共立塔焉。則開寶五年也。先是厥父恒務法華經。終后焚之亦舌不壞。子父同驗實為罕有。相國寺清慧大師彝炳為塔銘焉。
宋并州崇福寺佛山院繼倫傳
釋繼倫。姓曹氏。晉陽人也。弱齒而壯其志勇其心。決求出家。本師授法華經日念三紙。時驚宿習慧察過人。登戒之後至年二十一。學通法華經義理幽賾。唯識因明二論一覽能講。由是著述其鈔。至今河東盛行。三講恒一百五十餘徒從其道訓。又撰法華鈔三卷。其為人也慈忍成性戒范堅強。人望之而心服。以劉氏據有並汾酷重其道。署號法寶錄右街僧事。寬猛相參無敢違拒。以偽漢己巳歲冬十月示疾。心祈口述愿生知足天。終后頂熱半日方冷。則開寶二年也。享年五十一。阇維畢淘獲舍利。遠近取供養焉。
宋齊州開元寺義楚傳(修進省倫)
釋義楚。俗姓裴氏。祖相州安陽人也。楚七歲來省歷下臨壇大德修進。因為出家師也。進乃楚之
【現代漢語翻譯】 現代漢語譯本：左街僧錄廣智大師，被周高祖賞識，賜予紫色方袍。大宋乾德二年，左街僧錄道深向太祖神德皇帝推薦，賜予大師『義明』的稱號。不久，大師示現疾病，在本院圓寂，享年五十五歲，僧臘三十六年。臨終前，大師揮筆寫下偈語警醒世人，並贈予各位同修。所度弟子共一十五人。于當年十一月十六日，在京城南郊用茶毗之法火化。柴火燃盡，火焰熄滅后，唯有舌頭沒有燒燬。眾人讚嘆大師的戒行功德。門人和檀越信士共同為大師建立佛塔，時間是開寶五年。此前，大師的父親一直致力于研習《法華經》，去世后火化，也是舌頭沒有燒壞。父子二人都有這樣的瑞相，實為罕見。相國寺清慧大師彝炳為佛塔撰寫了銘文。 釋繼倫，俗姓曹，是晉陽人。從小就立下壯志，內心充滿勇氣，決心出家。他的本師教授他《法華經》，他每天誦讀三紙。當時人們驚歎他前世的宿習，智慧超群。受戒之後，到二十一歲時，他精通《法華經》的義理，對於《唯識論》、《因明論》等論著，只要看一遍就能講解。因此他撰寫了註解，至今在河東一帶盛行。每次講經都有超過一百五十名弟子跟隨他學習。他又撰寫了《法華鈔》三卷。他的為人慈悲忍讓，戒律嚴謹。人們敬仰他，心悅誠服。因為劉氏佔據并州和汾州，非常重視他的道行，授予他『法寶錄右街僧事』的稱號。他寬嚴並濟，沒有人敢違抗他的命令。在偽漢己巳年（公元969年）冬季十月，他示現疾病，心中祈禱，口中唸誦，希望往生兜率天（Tushita Heaven）。圓寂后，頭頂溫暖了半天才冷卻。時間是開寶二年，享年五十一歲。火化完畢后，得到了舍利（relics），遠近的人們都來迎請供養。 釋義楚，俗姓裴，祖籍是相州安陽人。義楚七歲時來到省城歷下，拜臨壇大德修進為師，剃度出家。修進是義楚的
【English Translation】 English version: Grand Master Guangzhi, the Left Street Monk Registrar, was recommended to Emperor Gaozu of Zhou and granted a purple kasaya (fangpao). In the second year of the Qande era of the Great Song Dynasty, Dao Shen, the Left Street Monk Registrar, recommended him to Emperor Shende of Taizu, who bestowed upon the master the title 'Yiming'. Soon after, he manifested illness and passed away in his own monastery at the age of fifty-five, with thirty-six years of monastic life. Before his passing, he wrote a verse with his brush to warn the world and gifted it to his fellow practitioners. He had fifteen disciples. On the sixteenth day of the eleventh month of that year, he was cremated in the southern suburbs of the capital using the 'tea cremation' method. When the firewood was exhausted and the fire extinguished, only his tongue remained unburnt. People praised his virtuous adherence to the precepts. His disciples and lay devotees together erected a pagoda in the fifth year of the Kaibao era. Previously, his father had diligently studied the Lotus Sutra (Fahua Jing), and after his death, his tongue also remained intact after cremation. This shared phenomenon between father and son was truly rare. Master Yi Bing of Qinghui Monastery in Xiangguo wrote the inscription for the pagoda. Shi Jilun of the Fushan Courtyard of Chongfu Monastery in Bingzhou of the Song Dynasty: 釋繼倫(Shi Jilun), whose lay surname was Cao, was a native of Jinyang. From a young age, he possessed great ambition and courage, and he resolved to leave home. His teacher taught him the Lotus Sutra (Fahua Jing), and he recited three pages a day. People were amazed by his innate wisdom and extraordinary insight. After receiving the precepts, by the age of twenty-one, he had mastered the profound meaning of the Lotus Sutra. He could lecture on the Vijnaptimatrata-siddhi (Weishi Lun) and Hetu-vidya (Yinming Lun) treatises after reading them only once. Therefore, he wrote commentaries, which are still popular in Hedong today. He always had more than one hundred and fifty disciples following his teachings. He also wrote three volumes of Lotus Sutra commentaries. He was compassionate and patient by nature, and his adherence to the precepts was firm. People respected him and were sincerely convinced by him. Because the Liu family occupied Bingzhou and Fenzhou, they highly valued his teachings and appointed him as the 'Right Street Monk Affairs Officer of the Dharma Treasure Record'. He was both lenient and strict, and no one dared to disobey his orders. In the tenth month of the winter of the Jisi year (969 AD) of the Pseudo-Han Dynasty, he manifested illness. He prayed in his heart and recited with his mouth, hoping to be reborn in the Tushita Heaven. After his death, the top of his head remained warm for half a day before cooling down. This was in the second year of the Kaibao era, and he was fifty-one years old. After the cremation, relics (sarira) were obtained, and people from far and near came to receive and make offerings to them. Shi Yichu of Kaiyuan Monastery in Qizhou of the Song Dynasty (Xiujin, Sheng Lun): 釋義楚(Shi Yichu), whose lay surname was Pei, was originally from Anyang in Xiangzhou. At the age of seven, Yichu came to Lixia in the provincial capital and became a disciple of the eminent monk Xiujin, who presided over the ordination platform. Xiujin was Yichu's
諸父也。季父省倫居香嚴院。進也誦觀音普門支經向十萬遍。立禮法華經。字字各拜拜且徹部焉。倫則青丘主宰。禪居誦大悲佛頂俱一億遍。楚執柯伐木。熏習相資。登此近圓。勤學不懈。敏慧夙成。俱舍一宗造微臻極。遂傳講圓暉疏十許遍。后該覽大藏三遍。乃慨儒家為佛教之文而多謬解解既謬歟事多誤用。擬白樂天六帖。纂釋氏義理文章。庶事群品以類相從。建其門目總括大綱。計五十部。隨事別列四百四十門。始從法王利見部終師子獸類部。其間物類檢括周旋。令供筆之時必無告乏矣。一十年中孜孜罔倦。起晉開運二年至顯德元年畢進呈。世宗敕付史館。賜紫衣仍加號明教大師。以開寶中終於龍興伽藍。俗壽七十四。法臘五十四。楚始謀此作。隨得便書。裒多益寡。日居月諸郁成編錄。忽因本院門古石上有六帖二字天然分明。睹此靈符乃知宿定。搜今斡古筆不停綴。時樞密相國王公樸。為楚作序冠于編首。今行於寰海矣。初楚著述心亦勞止。而雙目喪明。醫工莫療。遂冥心懺過。慮刪碎教文裁量差脫。如是虔虔更無間息。再歲還明。人謂其徴感焉。
宋杭州慈光院晤恩傳
釋晤恩。字修己。姑蘇常熟人也。姓路。母張氏嘗夢梵僧入其家而妊焉。及稚孺見沙門相必起迎遲。年十三聞誦彌陀經。遂求出
【現代漢語翻譯】 現代漢語譯本：我的伯父們。其中季父（叔父）省倫居住在香嚴院。進也誦讀《觀音普門品》支經近十萬遍，並恭敬地禮拜《法華經》，每個字都拜，一直拜完整部經。省倫則是青丘的主持，禪修時誦讀《大悲咒》、《佛頂尊勝陀羅尼》都各一億遍。楚執柯砍伐木材，通過熏習互相幫助，達到接近圓滿的境界。他勤奮學習不懈怠，從小就聰敏有智慧，對於《俱舍論》這一宗的學問，造詣精深到了極點，於是傳講圓暉的疏解十多遍。後來他廣泛閱讀大藏經三遍，於是感慨儒家引用佛教的文字，但很多地方理解有偏差，理解既然有偏差，那麼事情就多有誤用。他打算模仿白居易的《六帖》，編纂解釋佛教的義理文章，使各種事物按照類別歸屬，建立它的門類，總括它的綱要，計劃編纂五十部，隨著事情的不同分別列出四百四十個門類，開始從『法王利見部』，最終到『師子獸類部』。這期間各種事物都檢查概括周全，使得他供筆寫作的時候必定不會感到缺乏。十年之中勤勤懇懇不知疲倦，從晉朝開運二年到顯德元年完成並進呈。世宗皇帝下令交付史館，賜予他紫衣，並加封號為『明教大師』。在開寶年間于龍興伽藍圓寂，世俗年齡七十四歲，僧臘五十四年。楚執柯最初謀劃這部著作，隨時得到空閑就書寫，積少成多，日積月累，最終編成目錄。忽然因為本院門前的古老石頭上有『六帖』二字天然分明。看到這個靈符，才知道是宿命註定。蒐集古今的資料，筆不停歇地寫作。當時樞密相國王公樸，為楚執柯作序，放在書的開頭。現在這本書流行於天下。當初楚執柯著書，心力也耗盡了，雙目失明，醫生沒有辦法醫治。於是他靜下心來懺悔過錯，考慮到刪減教文，裁量有差錯遺漏。像這樣虔誠地懺悔，沒有間斷。兩年後眼睛又恢復了光明，人們都說這是他的虔誠感動了上天。 宋杭州慈光院晤恩傳 釋晤恩，字修己，姑蘇常熟人。姓路。母親張氏曾經夢見梵僧進入她家而懷孕。等到他年幼的時候，見到沙門（和尚）的樣子必定起身迎接。十三歲時聽到誦讀《彌陀經》，於是請求出家。
【English Translation】 English version: My paternal uncles. Among them, my junior uncle, Sheng Lun (Provincial Ethics), resided at Xiangyan Monastery. Jin also recited the 'Universal Gate Chapter of Avalokiteśvara' (Guanyin Pumen Pin) of the Sutra nearly one hundred thousand times, and respectfully prostrated to the 'Lotus Sutra' (Fahua Jing), prostrating to each character until the entire Sutra was completed. Sheng Lun was the master of Qingqiu, and during his Chan practice, he recited the 'Great Compassion Mantra' (Dabei Zhou) and the 'Uṣṇīṣa Vijaya Dhāraṇī Sutra' (Foding Zunsheng Tuoluoni Jing) one hundred million times each. Chu Zhike (Chu Holding Axe) chopped wood, and through mutual assistance in learning, he reached a state close to perfection. He studied diligently without懈怠, and was intelligent from a young age. He reached the pinnacle of expertise in the 'Abhidharma-kośa' (Jushe Lun) school, and lectured on Yuanhui's commentary more than ten times. Later, he extensively read the Tripitaka (Dazang Jing) three times, and lamented that Confucian scholars quoted Buddhist texts but often misunderstood them. Since the understanding was flawed, the application was often misused. He intended to imitate Bai Juyi's 'Six Categories' (Liu Tie) and compile articles explaining Buddhist doctrines, so that various matters would be categorized accordingly, establishing its categories and summarizing its outlines, planning to compile fifty sections, with four hundred and forty categories listed separately according to the matters, starting from the 'Section on the King of Dharma's Beneficial Appearance' (Fawang Lijian Bu) and ending with the 'Section on Lion-like Beasts' (Shizi Shoulei Bu). During this period, various matters were thoroughly checked and summarized, so that he would never feel lacking when he needed to write. He worked diligently and tirelessly for ten years, from the second year of Kaiyun in the Jin Dynasty to the first year of Xiande, and completed and presented it. Emperor Shizong ordered it to be delivered to the History Museum, bestowed upon him a purple robe, and added the title 'Master of Enlightening Teaching' (Mingjiao Dashi). He passed away at Longxing Monastery during the Kaibao era, at the age of seventy-four, with fifty-four years as a monk. Chu Zhike initially planned this work, writing whenever he had free time, accumulating little by little, day by day, and eventually compiling the catalog. Suddenly, on the ancient stone in front of the monastery gate, the two characters 'Six Categories' (Liu Tie) were naturally and clearly visible. Seeing this auspicious sign, he knew it was predestined. He collected ancient and modern materials, writing without stopping. At that time, the Privy Councilor, Prince Wang Gongpu, wrote a preface for Chu Zhike, placing it at the beginning of the book. Now this book is popular throughout the world. Initially, Chu Zhike's writing exhausted his mind and strength, and he lost his eyesight, and doctors could not cure him. So he calmed his mind and repented of his mistakes, considering the deletion of doctrinal texts and the errors in measurement and omission. He repented sincerely like this, without interruption. Two years later, his eyes regained their sight, and people said that his sincerity had moved Heaven. Biography of Wu'en of Ciguang Monastery in Hangzhou, Song Dynasty The monk Wu'en, styled Xiuji, was a native of Changshu in Suzhou. His surname was Lu. His mother, Zhang, once dreamed of a Brahmin monk entering her home and becoming pregnant. When he was young, he would always rise to greet the sight of a śramaṇa (monk). At the age of thirteen, he heard the recitation of the 'Amitabha Sutra' (Mituo Jing), and then requested to leave home.
家。親黨饒愛再三沮之。乃投破山興福寺受訓。後唐長興中受滿分戒。登往崑山慧聚寺學南山律。晉天福初從槜李皓端師聽習經論。懸解之性天然。時輩輒難抗敵。后微聞天臺三觀六即之說。冥符意解。漢開運中造錢唐慈光院志因師。講貫彌年通達法華光明經止觀論。咸洞玄微。尋施覆述。出弟子相次角立。雍熙三年八月朔日。恩于中夜睹白光自井而出明滅不恒。謂門人曰。吾報齡極於此矣。乃絕粒禁言一心念佛。次夢擁納沙門執金罏焚香三繞其室。自言祖師灌頂來此相迎。汝當去矣。夢覺呼弟子至。猶聞異香。至二十五日為弟子說止觀旨歸及觀心義。辰時端坐面西而化。享年七十五。僧臘五十五。其夜院僧有興文偃等。皆聞空中絲竹嘹亮。而無鞉鼓且多鈴鐸。漸久漸遠依稀西去。迨九月九日依西域法焚獲舍利青白。圓粒無算。恩平時謹重一食。不離衣缽不畜財寶。臥必右脅坐必加趺。弟子輩設堂居亦同今之禪室。立制嚴峻日別親視。明相方許凈人施粥。曾有晚飲薯蕷湯者。即時擯出黌堂。每一布薩。則澘灑不止。蓋思其大集滿洲之言耳。偏誨人以彌陀凈業救生死事。受教得生感祥可見者往往有之。凡與人言不問賢不肖。悉示以一乘圓意。或怪不逗機者。乃曰。與作毒鼓之緣耳。不喜雜交遊。不好言世俗事。雖大人豪
族。未嘗輒問名居。況迂趨其門乎。先是天臺宗教會昌毀廢文義殘缺。談妙之辭沒名不顯。恩尋繹十妙之始終。研核五重之旨趣。講大玄義文句止觀二十餘周。解行兼明目足雙運。使法華大旨全美流於代者。恩之力也。又慊昔人科節與荊溪記不相符順。因著玄義文句止觀金光明金[鏍-糸+廾]論科總三十五帖。見行於世。吁河漢中有魚溯流而上者何。潛泳有所取故。恩公不寬乘戒。而出弟子十有七人。求解而行行耳。
宋天臺山螺溪傳教院義寂傳
釋義寂。字常照。姓胡氏。溫州永嘉人也。母妊娠公白不喜葷血。生乃首蒙紫帽而誕焉。幼啟二親堅求去俗。旋入開元伽藍。師授法華經期月而徹。寺之耆老稱歎希有。受具已往會稽學南山鈔。既通律義。乃造天臺山研尋止觀。其所易解猶河南一遍照也。先是智者教跡遠則安史兵殘。近則會昌焚燬。零編斷簡本折枝摧。傳者何憑。端正甚學。寂思鳩集也。適金華古藏中得凈名疏而已。后款告韶禪師。囑人泛舟于日本國購獲僅足。由是博聞多識。微寂此宗學者幾握半珠為家寶歟。遂于佛隴道場國清寺相繼講訓。今許王錢氏在兩浙日。累請開演。私署凈光大師並紫方袍。辭讓不卻受而不稱。及興螺溪道場。四方學侶霧擁云屯。太平興國五年朝廷條貫緇伍經業。寂從
【現代漢語翻譯】 現代漢語譯本： 族人。未曾輕易詢問（他的）姓名和住處，更何況是造訪他的家門呢？在此之前，天臺宗的教義在會昌年間遭受毀壞，經文義理殘缺不全，談論精妙之處的言辭也湮沒無聞。義寂法師尋繹『十妙』的始終，研核『五重』的旨趣，講解《大玄義》、《文句》、《止觀》二十餘遍，解行並明，如鳥之雙翼，使《法華經》的大旨得以完美地流傳於後世，這都是義寂法師的功勞。又因為過去的人所作的科節與荊溪湛然的註解不相符順，於是著述了《玄義》、《文句》、《止觀》、《金光明》、《金[鏍-糸+廾]論》的科節，總共三十五帖，流傳於世。唉，（就像）黃河中有些魚逆流而上，是因為潛泳之中有所追求啊。義寂法師不放寬對戒律的要求，卻有十七個弟子，都是爲了求解佛法並身體力行。
宋天臺山螺溪傳教院義寂傳
釋義寂，字常照，姓胡氏，是溫州永嘉人。他的母親懷孕時，（他）厭惡葷腥。出生時，頭上好像戴著紫色的帽子。年幼時就懇求父母允許他出家。不久進入開元伽藍（寺廟名），跟隨師父學習《法華經》，一個月就通徹領悟。寺里的老人們都稱讚他非常稀有。受具足戒后，前往會稽學習南山律宗的著作。精通律義后，便前往天臺山研究《止觀》。他所容易理解的，就像河南的一遍照一樣。在此之前，智者大師的教跡，遠則遭受安史之亂的破壞，近則遭受會昌法難的焚燬，零散的篇章，殘缺的簡牘，如同折斷的樹枝。傳授的人依靠什麼呢？端正學風非常重要。義寂法師想方設法收集（經書）。恰好在金華的古藏中得到《凈名疏》而已。後來懇求韶禪師，委託人乘船到日本國購買，才勉強足夠。因此博聞強識。如果沒有義寂法師，研究這個宗派的學者，恐怕只能把半顆珠子當作傳家寶了吧。於是先後在佛隴道場、國清寺講經說法。當許王錢氏在兩浙地區時，多次請求他開講佛法，私下授予他『凈光大師』的稱號和紫色袈裟。他辭讓不接受，接受了卻不稱呼。等到興建螺溪道場，四方的學侶像雲霧一樣聚集而來。太平興國五年，朝廷頒佈了管理僧侶的條文，義寂法師遵從。
【English Translation】 English version: People of his clan had never casually asked his name or residence, let alone visited his home. Prior to this, the Tiantai school's teachings were destroyed during the Huichang era, the scriptures and their meanings were incomplete, and the words discussing the subtleties were lost and obscure. Yiji (義寂) explored the beginning and end of the 'Ten Subtleties,' researched and verified the essence of the 'Five Layers of Profound Meaning,' and lectured on the Great Profound Meaning, Words and Phrases, and Concentration and Insight more than twenty times. He combined understanding and practice, like a bird with two wings, enabling the great essence of the Lotus Sutra to be perfectly transmitted to later generations. This was due to Yiji's efforts. Furthermore, because the divisions made by previous people did not align with Jingxi Zhanran's (荊溪湛然) commentaries, he wrote divisions for the Great Profound Meaning, Words and Phrases, Concentration and Insight, Golden Light Sutra, and Golden [螺-糸+廾] Treatise, totaling thirty-five scrolls, which circulated in the world. Alas, (it is like) some fish in the Yellow River swim upstream because they have something to pursue in their swimming. Master Yiji did not relax the requirements of the precepts, yet he had seventeen disciples, all seeking to understand the Dharma and put it into practice.
Biography of Yiji of Luoxi Teaching Institute on Mount Tiantai in the Song Dynasty
釋Yiji, styled Changzhao (常照), surname Hu (胡), was a native of Yongjia (永嘉), Wenzhou (溫州). When his mother was pregnant with him, (he) disliked meat and blood. At birth, he seemed to be wearing a purple hat on his head. As a child, he earnestly requested his parents to allow him to leave the household life. Soon after, he entered the Kaiyuan Monastery (開元伽藍), where he studied the Lotus Sutra under a teacher and thoroughly understood it within a month. The elders of the monastery praised him as rare and exceptional. After receiving the full precepts, he went to Kuaiji (會稽) to study the works of the Nanshan Vinaya school. Having mastered the meaning of the Vinaya, he went to Mount Tiantai to study Concentration and Insight. What he easily understood was like Yibianzhao (一遍照) of Henan. Prior to this, the traces of the teachings of Zhiyi (智者大師) were destroyed far away by the An Lushan Rebellion (安史之亂) and nearby by the Huichang persecution (會昌法難), scattered chapters and broken bamboo slips, like broken branches. What could those who transmitted the teachings rely on? Correcting the style of learning was very important. Yiji thought of ways to collect (the scriptures). He happened to find the Commentary on the Vimalakirti Sutra in an ancient collection in Jinhua (金華). Later, he pleaded with Chan Master Shao (韶禪師) and entrusted someone to sail to Japan to purchase (more scriptures), which was barely enough. Therefore, he was learned and knowledgeable. Without Yiji, scholars studying this school would probably have to regard half a pearl as a family treasure. Thus, he successively lectured and taught at the Folong (佛隴) retreat and Guoqing Temple (國清寺). When King Qian (錢氏) of Xu (許) was in the Liangzhe (兩浙) region, he repeatedly requested him to open and expound the Dharma, privately bestowing upon him the title of 'Master of Pure Light' (凈光大師) and a purple robe. He declined but did not refuse, accepting but not using the title. When the Luoxi (螺溪) retreat was built, scholars from all directions gathered like clouds and mist. In the fifth year of the Taiping Xingguo (太平興國) era, the court promulgated regulations for managing monks, and Yiji followed them.
山入州治寺。寺東樓安置。樓近大山。夜夢剎柱陷沒于地。意頗惡之。自徙于西偏僧房。其夜春雨甚山崩樓圮。人咸謂寂先見同修報得之眼焉。因受黃巖邑人請。乘舟泛江放生講流水長者品。至海門靈石。是智者冬居道場也。勸人修寺塑像。入緣者繁沓。今上遣高品衛紹欽入山重建壽昌寺也。諸官同命受菩薩戒。雍熙初永安縣請于光明寺受戒。古殿像隳腹中獲發願辭。即唐咸通六年沙門希皎施戒。勸七鄉人裝塑尊像。愿舍報為男子。童真出家常布褐傳法利樂眾生云。觀者皆意寂之前身也。四年臨海縉雲永康東陽諸邑請其施戒。九月寂至自太末。十月寢疾本院方丈。十一月四日囑誡門人不許哭泣。祭奠應緣俗禮者非吾弟子也。即窆于方丈樹小塔焉。享年六十九。法臘五十矣。四方傳法弟子見星而舍者數百人。寂平素講法華經並玄義共二十許座。光明凈名梵網等經。止觀金[鏍-糸+廾]等論。法界還源等觀禪源詮永嘉集各數遍。所著止觀義例法華十妙不二門科節數卷。自智者捐世。六代傳法湛然師之後。二百餘齡寂受遺寄。最克負荷。其如炎蒸講貫而無汗之沾洽。曾不久聽而勝解佛乘。每一談揚則摐金玉應召羽商和。彼九旬說妙相去幾何。又嘗寓四明育王寺。夢登國清寺。上方有寶莊嚴幢座。題曰文殊臺。設枑梐闌隔。
【現代漢語翻譯】 現代漢語譯本： 寂法師住在山入州的寺廟裡。寺廟東邊的樓房是他的住所。樓房靠近大山。一天夜裡，他夢見寺廟的剎柱陷落到地裡，心裡非常不安。於是他搬到西邊的僧房居住。當晚，春雨連綿，山體崩塌，樓房也倒塌了。人們都說寂法師具有先見之明，如同修習報得之眼一般。後來，他接受黃巖縣人的邀請，乘船在江上放生，並講解《流水長者品》。到達海門靈石時，那裡是智者大師冬天居住的道場。他勸說人們修復寺廟，塑造佛像，前來捐助的人絡繹不絕。當今皇上派遣高品衛紹欽到山中重建壽昌寺。各位官員一同受菩薩戒。雍熙初年，永安縣的人們邀請他在光明寺受戒。在古殿的佛像倒塌后，人們在佛像腹中發現了發願文，那是唐朝咸通六年沙門希皎施戒時所寫。他勸說七鄉的人們裝飾塑造佛像，發願捨棄此身轉為男子，以童真之身出家，常穿粗布衣裳，傳播佛法，利益眾生。看到的人都認為寂法師就是希皎的前身。四年後，臨海、縉雲、永康、東陽等縣的人們邀請他去施戒。九月，寂法師從太末來到這裡。十月，他在本院方丈室內生病。十一月初四，他囑咐門人不要哭泣，如果有人用世俗的禮儀來祭奠，就不是他的弟子。之後，他被安葬在方丈室的樹旁，建了一座小塔。享年六十九歲，僧臘五十年。四方前來求法的弟子，看到星象變化而離世的，有數百人。寂法師平時講解《法華經》以及《玄義》共二十多座，還講解了《光明經》、《凈名經》、《梵網經》等經典，以及《止觀》、《金[鏍-糸+廾]》等論著，《法界還源觀》、《禪源詮》、《永嘉集》等各數遍。他自己撰寫了《止觀義例》、《法華十妙》、《不二門科節》等數卷。自從智者大師去世后，經過六代傳法，湛然法師之後，二百多年來，寂法師接受了遺囑，最能承擔重任。他如同炎熱的夏天講經說法，卻沒有汗水濕透衣裳。人們只要聽他講經不久，就能深刻理解佛法。每一次他談論佛法，都如同敲擊金玉，聲音和諧動聽，如同宮商和鳴。他九旬說法的美妙，與佛陀相比又有多少差距呢？他還曾經住在四明育王寺，夢見自己登上國清寺，上方有寶莊嚴的幢座，上面題寫著『文殊臺』，設有欄桿隔開。
【English Translation】 English version: Master Ji resided in the temple in Shanruzhou. The eastern building of the temple was his residence, close to the great mountain. One night, he dreamed that the temple's finial pillar (剎柱, shā zhù - finial pillar) had sunk into the ground, which made him feel very uneasy. Therefore, he moved to the western monk's quarters. That night, there was continuous spring rain, the mountain collapsed, and the building also collapsed. People said that Master Ji had foresight, like cultivating the eye of retribution (報得之眼, bào dé zhī yǎn - eye of retribution). Later, he accepted the invitation of the people of Huangyan County, took a boat to release living beings on the river, and lectured on the 'Upāsaka who only ate meat' chapter (流水長者品, Liúshuǐ Zhǎngzhě Pǐn). When he arrived at Lingshi in Haimen, it was the Daoguan (道場, Dàocháng - place of religious practice) where Zhiyi (智者, Zhìzhě - Zhiyi, founder of the Tiantai school) lived in winter. He persuaded people to repair the temple and sculpt Buddha statues, and those who came to donate were numerous. The current emperor sent Gao Pin Wei Shaoqin to the mountain to rebuild Shouchang Temple (壽昌寺, Shòuchāng Sì). All the officials together received the Bodhisattva precepts (菩薩戒, Púsà jiè). In the early years of Yongxi, the people of Yong'an County invited him to receive the precepts at Guangming Temple (光明寺, Guāngmíng Sì). After the ancient hall's Buddha statue collapsed, people found a vow (發願辭, fā yuàn cí - vow) in the statue's abdomen, which was written by the monk Xijiao (希皎, Xījiǎo) when he gave the precepts in the sixth year of Xiantong in the Tang Dynasty. He persuaded the people of seven villages to decorate and sculpt Buddha statues, vowing to abandon this body and be reborn as a man, to become a monk in purity, to always wear coarse cloth, to spread the Dharma, and to benefit all beings. Those who saw it all thought that Master Ji was the previous life of Xijiao. Four years later, the counties of Linhai, Jinyun, Yongkang, and Dongyang invited him to give the precepts. In September, Master Ji arrived from Taimo. In October, he fell ill in the abbot's room (方丈, fāngzhàng - abbot's room) of this temple. On the fourth day of November, he instructed his disciples not to cry. If anyone uses secular rituals to offer sacrifices, they are not his disciples. Afterwards, he was buried next to the tree in the abbot's room, and a small pagoda was built. He lived to be sixty-nine years old, and his monastic age (法臘, fǎ là - monastic age) was fifty years. Hundreds of disciples from all directions who came to seek the Dharma passed away upon seeing the changes in the stars. Master Ji usually lectured on the Lotus Sutra (法華經, Fǎhuá Jīng) and its profound meaning (玄義, xuányì - profound meaning), totaling more than twenty sessions. He also lectured on the Sutra of Golden Light (光明經, Guāngmíng Jīng), the Vimalakirti Sutra (凈名經, Jìngmíng Jīng), the Brahma Net Sutra (梵網經, Fànwǎng Jīng), and other scriptures, as well as the 'Mohezhiguan' (止觀, Zhǐ Guān - 'Ceasing and Contemplation'), 'Jin[鏍-糸+廾]' and other treatises, the 'Huanyuan Guan' (還源觀, Huányuán Guān - 'Contemplation of Returning to the Source' of Fazang), the 'Chanyuanquan' (禪源詮, Chányuánquán - 'Explanation of the Source of Chan') and the 'Yongjia Ji' (永嘉集, Yǒngjiā Jí - 'Collection of Yongjia') each several times. He himself wrote several volumes such as 'Yili of Zhiguan' (止觀義例, Zhǐ Guān Yìlì), 'Ten Mysteries of the Lotus Sutra' (法華十妙, Fǎhuá Shí Miào), and 'Sectioning of the Non-Dual Gate' (不二門科節, Bù Èr Mén Kējié). Since the death of Zhiyi, after six generations of Dharma transmission, after more than two hundred years since Master Zhanran (湛然, Zhànrán - Zhanran, a prominent Tiantai Buddhist monk), Master Ji accepted the entrustment and was most capable of shouldering the responsibility. He was like lecturing in the hot summer without sweat soaking his clothes. People could deeply understand the Buddha-dharma after listening to him for a short time. Every time he talked about the Dharma, it was like striking gold and jade, the sound was harmonious and pleasant, like the harmony of palace and merchant notes. How much difference was there between his wonderful ninety-day discourse and the Buddha's? He also once lived in Yuwang Temple (育王寺, Yùwáng Sì) in Siming, and dreamed of ascending to Guoqing Temple (國清寺, Guóqīng Sì). Above was a treasure-adorned banner seat (幢座, chuáng zuò - banner seat), inscribed with 'Manjushri Platform' (文殊臺, Wénshū tái - Manjushri Platform), separated by railings (枑梐闌, hù bì lán - railings).
求入無由。俄睹觀音菩薩從堂徐出以手攘卻行馬低迂相接。斯須覺已與觀音身泯合不分。因而驚寤。自是之來樂說無盡矣。或曰。入普門智乘利物悲。上合佛覺證無上故。下合衆生凡同體故。開則群靈混成一法。得是心者非觀音而誰歟。是以講談也。施戒也。自甌越之鄉迨三天子障。民多咈戾俗尚畋獵受寂之訓也鹹食椹革音。說法之功所謂善建。由是堂室間可見者。曰澄彧。曰寶翔。曰義通。及乎臺之民庶曾受戒法迎真相。來州治開元寺祭饗。皆縞素哀泣。天為之變慘。其慈攝之所感。知州鄭公元龜為詩悲悼焉。
論曰。玄默垂文聖人俯察。河雒之流有告。圖書之法作程。禹受斯符乃為經緯。本六十餘字。訓第表明號洪範。以開章得彝倫而逌敘帝王之法粲然可觀。祖述之家翕爾宗此。我之佛道可弗然耶。教自西傳若龜馬之文乍辯。聲由此盛如夏商之美惟揚。及其講訓相資簽箋互出。因分異轍各競顓門。施巧智之莫京。致慧心之懸合。宜乎。得正信者必開正眼。見正道者必事正修。倒本前因則以抉擇為主。原夫能詮之教喻圖書也。所詮之理喻訓第也。經容緯入。緯變經存。令表顯之名言從體義之相雜。唯識僉推于護法成即司南。婆沙奄有于余師說同衍字。良以各迷己見皆未極成。正不正之說恢張。玄又玄之談崛起
【現代漢語翻譯】 現代漢語譯本： 尋求進入的途徑卻無從入手。忽然看見觀音菩薩從佛堂緩緩走出，用手推開擋路的馬匹，低身迂迴地相互迎接。一會兒，感覺自己已經與觀音菩薩的身軀融合在一起，無法分辨彼此。因此驚醒。自從那以後，就樂於說法，無窮無盡。有人說：『進入普門，憑藉智慧之乘來利益眾生，這是大悲之心。向上契合佛的覺悟，證得無上正等正覺；向下契合眾生，與凡夫同體。展開來說，所有的生靈都混合成為一個法。得到這種心的人，不是觀音菩薩又是誰呢？』因此，講經說法，佈施持戒，從甌越（地名）一帶到三天子（指皇帝）所管轄的地方，百姓大多違逆不順，風俗崇尚打獵，接受寂靜的教誨，也都吃粗劣的食物。說法之功，可以說是善於建設。因此，佛堂里可以見到的人，有澄彧（人名），寶翔（人名），義通（人名）。等到臺州（地名）的百姓曾經接受戒法，迎接佛像，來到州府的開元寺祭祀，都身穿喪服哀哭，天色也因此變得陰慘。這是慈悲攝受所感化的結果。知州鄭公元龜（人名）為此作詩悲悼。
評論說：玄妙寂靜的文字，是聖人俯身觀察的結果。黃河、洛水一帶的流傳，有河圖洛書的昭示。圖書的法則，作爲規範。禹（人名）接受了這種符瑞，才得以治理天下。原本六十多個字，訓誡次第表明，稱為洪範（書名）。用以開創篇章，得到常理，從而有條不紊地敘述帝王的法則，粲然可觀。祖述之家都一致遵從這個。我們的佛道難道可以不這樣嗎？佛教從西方傳來，好像龜甲、馬身上的紋路，剛開始難以分辨。聲勢由此興盛，如同夏商的美好，唯有發揚光大。等到講經說法互相輔助，簽註箋疏互相出現。因此分出不同的途徑，各自爭奪專門的領域。施展巧妙智慧，沒有止境。使智慧之心，懸空契合。應該說，得到正信的人，必定開啟正眼。見到正道的人，必定從事正修。顛倒根本和前因，那麼就以決斷選擇為主。探究那能夠詮釋的教義，好比圖書。所詮釋的道理，好比訓誡次第。經書容納緯書進入，緯書變化經書存在。使表顯的名言，從體義的相互雜糅中產生。唯識宗一致推崇護法（菩薩名）的《成唯識論》，就像司南（指南針）。婆沙宗完全擁有其他法師的說法，如同衍字。實在是由於各自迷惑于自己的見解，都沒有達到極高的成就。正與不正的說法，廣泛張揚。玄之又玄的談論，紛紛興起。 English version: There was no way to enter. Suddenly, I saw Avalokiteśvara Bodhisattva (觀音菩薩) slowly emerging from the hall, pushing aside the horses blocking the way with her hand, and bending down to greet each other. In a moment, I felt that I had merged with the body of Avalokiteśvara (觀音菩薩), indistinguishable from each other. Therefore, I woke up in surprise. Since then, I have been happy to preach endlessly. Someone said: 'Entering the Universal Gate (普門), using the vehicle of wisdom to benefit sentient beings, this is great compassion. Upwardly, it conforms to the enlightenment of the Buddha, attaining Anuttara-Samyak-Sambodhi (無上正等正覺); downwardly, it conforms to sentient beings, being of the same essence as ordinary people. To expand on it, all living beings are mixed into one Dharma. Who is it that obtains this mind, if not Avalokiteśvara (觀音菩薩)?' Therefore, preaching the Dharma, practicing charity and precepts, from the area of Ouyue (甌越) to the lands governed by the Son of Heaven (三天子) [referring to the emperor], the people are mostly rebellious and disobedient, the customs advocate hunting, and even those who receive the teachings of silence eat coarse food. The merit of preaching the Dharma can be said to be good construction. Therefore, those who can be seen in the hall are Cheng Yu (澄彧), Bao Xiang (寶翔), and Yi Tong (義通). When the people of Taizhou (臺州) once received the precepts, welcomed the Buddha's image, and came to Kaiyuan Temple (開元寺) in the state capital for sacrifices, they all wore mourning clothes and wept sadly, and the sky also turned gloomy. This is the result of the compassion and reception. The prefect Zheng Gongyuan Gui (鄭公元龜) wrote a poem to mourn it.
Commentary: The profound and silent writings are the result of the sages' observation. The flow of the Yellow River and the Luo River has the revelation of the Hetu (河圖) and Luoshu (洛書). The laws of the diagrams and writings serve as norms. Yu (禹) received this auspicious sign and was able to govern the world. Originally more than sixty characters, the instructions are clearly stated in order, called Hong Fan (洪範) [Book of Documents]. Used to create chapters, obtain the constant principles, and thus orderly narrate the laws of the emperors, which are clearly visible. The families that follow the ancestors all follow this. Can our Buddhist path not be like this? Buddhism came from the West, like the patterns on tortoise shells and horses, which are difficult to distinguish at first. The momentum has flourished from this, like the beauty of the Xia and Shang dynasties, only to be promoted. When preaching and teaching assist each other, annotations and commentaries appear one after another. Therefore, different paths are divided, and each competes for a specialized field. Exerting clever wisdom has no end. Making the mind of wisdom hang in the air and coincide. It should be said that those who obtain true faith must open their true eyes. Those who see the right path must engage in right practice. Reversing the root and the previous cause, then the decision and choice are the main thing. Investigating the teachings that can explain, is like diagrams and writings. The principles that are explained are like the order of instructions. The sutras contain the weft, and the weft changes and the sutras exist. Making the explicit names arise from the intermingling of essence and meaning. The Consciousness-Only School unanimously praises Dharmapala's (護法) Vijñaptimātratāsiddhi (成唯識論), like the compass. The Vibhasa School completely possesses the sayings of other Dharma masters, like derivative characters. It is really because each is confused by his own views and has not reached the highest achievement. The sayings of right and wrong are widely publicized. The talks of profound and mysterious are rising one after another.
【English Translation】 English version: There was no way to enter. Suddenly, I saw Avalokiteśvara Bodhisattva (觀音菩薩) slowly emerging from the hall, pushing aside the horses blocking the way with her hand, and bending down to greet each other. In a moment, I felt that I had merged with the body of Avalokiteśvara (觀音菩薩), indistinguishable from each other. Therefore, I woke up in surprise. Since then, I have been happy to preach endlessly. Someone said: 'Entering the Universal Gate (普門), using the vehicle of wisdom to benefit sentient beings, this is great compassion. Upwardly, it conforms to the enlightenment of the Buddha, attaining Anuttara-Samyak-Sambodhi (無上正等正覺); downwardly, it conforms to sentient beings, being of the same essence as ordinary people. To expand on it, all living beings are mixed into one Dharma. Who is it that obtains this mind, if not Avalokiteśvara (觀音菩薩)?' Therefore, preaching the Dharma, practicing charity and precepts, from the area of Ouyue (甌越) to the lands governed by the Son of Heaven (三天子) [referring to the emperor], the people are mostly rebellious and disobedient, the customs advocate hunting, and even those who receive the teachings of silence eat coarse food. The merit of preaching the Dharma can be said to be good construction. Therefore, those who can be seen in the hall are Cheng Yu (澄彧), Bao Xiang (寶翔), and Yi Tong (義通). When the people of Taizhou (臺州) once received the precepts, welcomed the Buddha's image, and came to Kaiyuan Temple (開元寺) in the state capital for sacrifices, they all wore mourning clothes and wept sadly, and the sky also turned gloomy. This is the result of the compassion and reception. The prefect Zheng Gongyuan Gui (鄭公元龜) wrote a poem to mourn it.
Commentary: The profound and silent writings are the result of the sages' observation. The flow of the Yellow River and the Luo River has the revelation of the Hetu (河圖) and Luoshu (洛書). The laws of the diagrams and writings serve as norms. Yu (禹) received this auspicious sign and was able to govern the world. Originally more than sixty characters, the instructions are clearly stated in order, called Hong Fan (洪範) [Book of Documents]. Used to create chapters, obtain the constant principles, and thus orderly narrate the laws of the emperors, which are clearly visible. The families that follow the ancestors all follow this. Can our Buddhist path not be like this? Buddhism came from the West, like the patterns on tortoise shells and horses, which are difficult to distinguish at first. The momentum has flourished from this, like the beauty of the Xia and Shang dynasties, only to be promoted. When preaching and teaching assist each other, annotations and commentaries appear one after another. Therefore, different paths are divided, and each competes for a specialized field. Exerting clever wisdom has no end. Making the mind of wisdom hang in the air and coincide. It should be said that those who obtain true faith must open their true eyes. Those who see the right path must engage in right practice. Reversing the root and the previous cause, then the decision and choice are the main thing. Investigating the teachings that can explain, is like diagrams and writings. The principles that are explained are like the order of instructions. The sutras contain the weft, and the weft changes and the sutras exist. Making the explicit names arise from the intermingling of essence and meaning. The Consciousness-Only School unanimously praises Dharmapala's (護法) Vijñaptimātratāsiddhi (成唯識論), like the compass. The Vibhasa School completely possesses the sayings of other Dharma masters, like derivative characters. It is really because each is confused by his own views and has not reached the highest achievement. The sayings of right and wrong are widely publicized. The talks of profound and mysterious are rising one after another.
。大抵無名相法作名相說。非如色法影質易尋。名色交加喜生迷競。又以言存一意義止一途。隨情取捨之時未為允當。隨轉理門之處蓋涉無文。加復教有弛張意關詳略。討尋者非英明而莫悟。承領者非行位而那知。在人亡書以教為折中。故論中以四種徴理。理則難隱。一觀待。二作用。三法爾。四證成。用斯道理義豈惑乎。譬如甲氏揹人而去。有二三子相問曰。彼去者誰耶。一云乙也。一云丙也。此俱未是。彼有識人云甲也。回面視之是甲非乙。由其不識遂有多名。識者一呼應聲而至。親得自體不涉異緣。故曰精義無二也。因義生解解必虛通。除其執情令生正解斷其迷執。執情斷故所執便遣。既能生解則斷障。二重斷染。依他清凈。依他圓成。故得二勝果焉。不然者認相似法墮惡取空。曳曲木于稠林。泛膠舟于苦海。又不可勝道也。瑜伽論中契經體有二。一文二義。文是所依。義是能依。如是二種總名一切所知境界也。夫以能化之教已翻。所詮之理難悟。茍非宿慧安喻經心。宿慧當多世之熏方能生起。經心乃大雄之意。豈易尋求。諺所謂老見事長。佛已三祇之揚歷。多言或中。法從諸聖之同宣。豈得以夏蟲共論其凌澌。井魚互談其渤澥。此誠不可也。必須近佛菩薩。善慧法師四無礙居遊戲之中。八辯音演自他之利。只
【現代漢語翻譯】 現代漢語譯本：大體上，沒有名相的法則卻被用來解釋名相。這不像色法（Rupa，物質現象）和影子的關係那樣容易找到對應。名色（Nama-rupa，精神和物質）相互交織，容易產生迷惑和爭論。而且，語言文字只能表達單一的意義，理解也往往侷限於單一的途徑。如果根據個人情感來取捨，那就未必恰當。如果隨意改變佛理的門徑，那很可能就偏離了經文的原意。再加上佛陀的教誨有時寬泛，有時詳細，意義也各有側重，如果探究的人不夠聰明，就難以領悟；接受教義的人如果沒有一定的修行境界，就難以理解。如果人們在傳抄書籍的過程中有所遺漏，那麼教義就會因此而有所偏差。所以，《瑜伽師地論》中用四種方法來驗證佛理，因為真理是難以被掩蓋的：一是觀待（Pratitya，依存關係），二是作用（Kriya，功能），三是法爾（Dharmata，事物本性），四是證成（Siddhi，驗證）。運用這些道理，義理怎麼會讓人迷惑呢？ 譬如，甲先生背對著人離開了。有幾個人互相詢問說：『離開的那個人是誰？』一個人說是乙，一個人說是丙。這些說法都不對。這時，一個認識甲先生的人說：『那是甲。』回頭一看，確實是甲而不是乙。因為不認識，所以才會有多種稱呼。認識的人一叫，甲先生立刻迴應。直接認識了甲先生本身，沒有涉及其他的緣由。所以說，精深的義理是唯一的。因為理解了義理，所以理解必定是通達無礙的。去除人們的執著，使他們產生正確的理解，斷除他們的迷惑和執著。執著斷除了，所執著的事物也就放下了。既然能夠產生正確的理解，就能斷除障礙，從而獲得二重斷染（Dvir-varam nirharanam，雙重斷除煩惱），證得依他清凈（Paratantra-visuddhi，依他起性清凈）和依他圓成（Parinispanna，圓成實性）。否則，如果把相似的法誤認為真正的法，就會墮入惡取空（Durnihita-sunyata，錯誤的空性見），就像在茂密的森林裡拖著彎曲的木頭，在苦海中劃著塗滿膠水的船，是無法到達彼岸的。 《瑜伽師地論》中，契經（Sutra，佛經）的本體有兩個方面：一是文字（Pada，詞句），二是義理（Artha，意義）。文字是所依賴的基礎，義理是能依賴的內涵。這兩種總合起來，就是一切所知的境界。 能夠教化眾生的佛經已經翻譯出來了，但是其中所詮釋的道理卻難以領悟。如果不是宿世積累的智慧，又怎麼能用心領會呢？宿世的智慧需要經過多世的薰陶才能生起，用心領會則需要依靠大雄（Mahavira，佛陀的稱號）的智慧，這又怎麼容易尋求呢？俗話說，『老馬識途』，佛陀已經經歷了三大阿僧祇劫（Asankhyeya-kalpa，極長的時間），所以說的話大多是正確的。佛法是從諸位聖人那裡共同宣說的，怎麼能用夏天的蟲子來談論冬天的冰凌，用井裡的魚來談論大海呢？這實在是不可行的。必須親近佛菩薩，親近具有善慧（Sumati，美好的智慧）的法師，在四無礙解（Catur-pratisamvid，四種無礙的智慧）的境界中游戲，用八辯音（Asta-pratibhana，八種辯才）來演說自利利他的道理。
【English Translation】 English version: Generally speaking, the law of no-name-and-form (Arupa, formless) is used to explain name-and-form (Nama-rupa, mind and matter). This is not as easy to find correspondence as the relationship between Rupa (material phenomena) and its shadow. The intermingling of name and form easily leads to confusion and contention. Moreover, language and words can only express a single meaning, and understanding is often limited to a single path. If choices are made based on personal feelings, it may not be appropriate. If the path to Buddhist principles is arbitrarily changed, it is likely to deviate from the original meaning of the scriptures. In addition, the Buddha's teachings are sometimes broad and sometimes detailed, and the meanings vary. If the person investigating is not intelligent enough, it will be difficult to comprehend; if the person receiving the teachings does not have a certain level of practice, it will be difficult to understand. If people make omissions in the process of copying books, the teachings will be biased as a result. Therefore, the Yogacarabhumi-sastra uses four methods to verify Buddhist principles, because truth is difficult to conceal: first, Pratitya (dependent origination), second, Kriya (function), third, Dharmata (suchness), and fourth, Siddhi (accomplishment). Using these principles, how can the meaning be confusing? For example, Mr. A turns his back and leaves. Several people ask each other, 'Who is that person leaving?' One person says it is B, and another says it is C. These statements are all incorrect. At this time, someone who knows Mr. A says, 'That is A.' Looking back, it is indeed A and not B. Because they don't recognize him, there are multiple names. When someone who knows him calls out, Mr. A immediately responds. He directly recognizes Mr. A himself, without involving other reasons. Therefore, it is said that profound meaning is unique. Because the meaning is understood, the understanding must be unobstructed. Remove people's attachments, enable them to generate correct understanding, and cut off their confusion and attachments. When attachments are cut off, the things that are attached to are also let go. Since correct understanding can be generated, obstacles can be cut off, thereby obtaining Dvir-varam nirharanani (double cutting off of afflictions), and realizing Paratantra-visuddhi (purity of dependent nature) and Parinispanna (perfected nature). Otherwise, if similar dharmas are mistaken for true dharmas, one will fall into Durnihita-sunyata (wrong view of emptiness), like dragging a crooked log in a dense forest, or rowing a boat covered with glue in the sea of suffering, which is impossible to reach the other shore. In the Yogacarabhumi-sastra, the essence of the Sutra (Buddhist scripture) has two aspects: one is Pada (words and sentences), and the other is Artha (meaning). Words are the foundation on which to rely, and meaning is the content on which to rely. These two together are the realm of all that is knowable. The Buddhist scriptures that can teach sentient beings have been translated, but the principles they explain are difficult to understand. If it were not for the wisdom accumulated in past lives, how could one understand with the mind? The wisdom of past lives needs to be nurtured over many lifetimes to arise, and understanding with the mind requires relying on the wisdom of Mahavira (the Buddha's title), which is not easy to seek. As the saying goes, 'An old horse knows the way', the Buddha has experienced three great Asankhyeya-kalpas (extremely long time), so what he says is mostly correct. The Dharma is jointly proclaimed by all the saints, how can we use summer insects to talk about winter ice, or use fish in a well to talk about the sea? This is really not feasible. One must be close to Buddhas and Bodhisattvas, close to Dharma masters with Sumati (beautiful wisdom), play in the realm of Catur-pratisamvid (four unobstructed wisdoms), and use Asta-pratibhana (eight kinds of eloquence) to expound the principles of benefiting oneself and others.
如天親大士。將世尊之一言。中道圓宗成諸法之五位。如龍帶涓滴而起為雨望苗稼而施。又同命包作緯于春秋鑿度為資于大易。此皆善其通變能其揣摩。以利根而教鈍根。以正見而誘邪見。都稱為摩訶般特伽也。西域蒲塞冶家子以為裘。此方俊才鬻乳人而加水。成裘則易。以日見而留心。免水則難以傳來而隔手。昔以講人論法造疏尋宗。用成實法數之名。補大乘闕員之義。其有解法名目隨人見知。未融六釋之端。何暇三隅之反。至若黎邪是報非報化人有心無心。和合怖數之徒。聞熏滅不滅等。百有餘科。並三藏四含之盤根。大小兩宗之鈐鍵。先賢之所不決。令哲之所共疑。但謂闕如所知成障。及乎奘師西復梵本東傳。富瑜伽之寶林開唯識之淵府。摩訶衍足殺三摩明。名數均著作之家。立破定是非之量。深山大澤必生龍蛇。有大乘基為其高足。不緣宿習多見生知。謂之義天。則明星有爛。謂之理窟。則善閉無關。堂堂合周髀之儀。軋軋應崑崙之軸。有經皆講。無疏不成。權奇百本之名。控壓四人之聖。複次光也寶也測乎沼乎。章句之學頗長。釋簽之理何富。世茂珠林邁編圖紀璟附量度于鯨海。尚綴文榮于玉華。究三論極乎瑗康。窮方等歸乎楷景。觀公撰集華嚴命章。解相入之連環。且無難色。通絕行之斷閣。故立易功。
【現代漢語翻譯】 如天親大士（Vasubandhu，印度佛教論師）。將世尊（釋迦牟尼佛）之一言，中道圓宗成諸法之五位。如龍帶涓滴而起為雨，望苗稼而施。又同命包作緯于春秋，鑿度為資于大易。此皆善其通變，能其揣摩，以利根而教鈍根，以正見而誘邪見。都稱為摩訶般特伽也（Mahāprajñā，大智慧）。西域蒲塞冶家子以為裘，此方俊才鬻乳人而加水。成裘則易，以日見而留心；免水則難以傳來而隔手。昔以講人論法，造疏尋宗，用成實法數之名，補大乘闕員之義。其有解法名目，隨人見知，未融六釋之端，何暇三隅之反。至若黎邪（ālaya，阿賴耶識）是報非報，化人有心無心，和合怖數之徒，聞熏滅不滅等，百有餘科，並三藏（Tripitaka，佛教經典總稱）四含之盤根，大小兩宗之鈐鍵。先賢之所不決，令哲之所共疑。但謂闕如所知成障。及乎奘師（玄奘）西復梵本東傳，富瑜伽（Yoga，瑜伽行派）之寶林，開唯識（Vijñānavāda，唯識宗）之淵府。摩訶衍（Mahāyāna，大乘佛教）足殺三摩（Samatha，止觀）明，名數均著作之家。立破定是非之量，深山大澤必生龍蛇。有大乘基為其高足，不緣宿習多見生知，謂之義天，則明星有爛。謂之理窟，則善閉無關。堂堂合周髀之儀，軋軋應崑崙之軸。有經皆講，無疏不成。權奇百本之名，控壓四人之聖。複次光也寶也測乎沼乎。章句之學頗長，釋簽之理何富。世茂珠林，邁編圖紀璟，附量度于鯨海，尚綴文榮于玉華。究三論（Madhyamaka，中觀學派）極乎瑗康，窮方等歸乎楷景。觀公撰集華嚴命章，解相入之連環，且無難色。通絕行之斷閣，故立易功。 如天親大士（Vasubandhu，印度佛教論師）。將世尊（釋迦牟尼佛）的一句話，以中道圓融的宗旨闡釋諸法五位。好比龍從涓滴細流中興起，化為雨水滋潤莊稼。又如同包犧氏製作經緯于《春秋》，開鑿度數以資助《周易》。這些都是善於通達變化，能夠揣摩事理，用聰慧的根器教導愚鈍的根器，用正確的見解引導錯誤的見解。都被稱為摩訶般特伽也（Mahāprajñā，大智慧）。西域的居士用冶煉人家的孩子做裘皮，這邊的俊才像賣牛奶的人在牛奶里摻水。做成裘皮容易，因為每天都能看到並留心；免除摻水則難以流傳而隔絕。過去有人講經說法，撰寫疏解尋找宗旨，用成實宗的法數之名，補充大乘佛教缺失的意義。其中解釋法相名目，隨著個人見解而異，未能融會貫通六種解釋的開端，哪裡有時間進行舉一反三的推論。至於阿賴耶識（ālaya，阿賴耶識）是報應還是非報應，化生的人有心還是無心，和合怖數之流，聽到熏習、滅與不滅等等，一百多條，都是三藏（Tripitaka，佛教經典總稱）四阿含的盤根錯節之處，大小乘兩宗的關鍵所在。這是先賢們沒有解決的問題，也是有智慧的人共同疑惑的地方。只是認為缺少所知而形成障礙。等到玄奘法師（玄奘）西行取回梵文原本並東傳，豐富了瑜伽行派（Yoga，瑜伽行派）的寶林，開啟了唯識宗（Vijñānavāda，唯識宗）的深奧府庫。大乘佛教足以殺死止觀（Samatha，止觀）的迷惑，名相術語與著作等身的學者相匹敵。確立破除和建立，判定是非的標準，深山大澤必定產生龍蛇。有大乘基作為他的高足，不依靠前世的習氣，而是通過廣泛的見聞而產生智慧，可以稱之為義天，就像明星一樣閃耀。可以稱之為真理的寶庫，就像緊閉的關隘一樣無法攻破。堂堂正正地符合周髀的測量，軋軋作響地應和崑崙山的軸心。有經典就講解，沒有疏解就不罷休。憑藉一百多本著作的奇特之名，壓倒了四位聖人。再次，光也，寶也，深不可測啊。在章句訓詁之學方面頗有長處，但解釋簽註的道理卻不夠豐富。世茂珠林，超越了編纂圖籍的璟，附著于鯨海的測量，還綴有文采華麗的玉華。研究三論宗（Madhyamaka，中觀學派）達到了瑗康的水平，窮盡方等經典歸於楷景。觀公撰寫華嚴經的命章，解釋相互融入的連環，而且沒有困難之色。打通絕行之斷閣，所以建立了容易的功績。
【English Translation】 Like the great master Vasubandhu (Vasubandhu, an Indian Buddhist philosopher). He used the one word of the World Honored One (Sakyamuni Buddha), the Middle Way and perfect teaching, to form the five positions of all dharmas. It is like a dragon bringing a trickle of water and rising as rain, hoping to irrigate the seedlings. It is also like Baoxi making warp and weft in the 'Spring and Autumn Annals', and excavating degrees to assist the 'Book of Changes'. All of these are good at understanding changes, capable of comprehending things, using sharp roots to teach dull roots, and using correct views to guide wrong views. They are all called Mahāprajñā (Mahāprajñā, great wisdom). The lay Buddhist in the Western Regions uses the child of a blacksmith's family to make fur coats, while the talented people here add water to the milk of milk sellers. It is easy to make fur coats because they are seen every day and paid attention to; it is difficult to avoid adding water because it is difficult to pass on and is separated by hands. In the past, people lectured on people and discussed the Dharma, wrote commentaries to find the purpose, used the names of the Dharma numbers of the Satyasiddhi School to supplement the meaning of the missing members of Mahayana. Among them, the explanation of Dharma names and terms varies according to personal knowledge, and the beginning of the six explanations has not been integrated. Where is the time to carry out inferences from one corner to the other three? As for whether the ālaya (ālaya, Ālaya-vijñāna) is retribution or non-retribution, whether the transformed person has a mind or not, the followers of the Samkhya school, hearing about the impermanence of karma, etc., more than a hundred items, are all the roots of the Tripitaka (Tripitaka, the general name of Buddhist scriptures) and the four Agamas, and the key to the two schools of Mahayana and Hinayana. What the former sages did not decide, and what the wise men doubted together. But it is said that the lack of knowledge becomes an obstacle. When Master Xuanzang (Xuanzang) went west to retrieve the Sanskrit original and transmitted it to the east, he enriched the treasure grove of Yoga (Yoga, Yogācāra), and opened the profound treasury of Vijñānavāda (Vijñānavāda, Consciousness-only School). Mahayana (Mahāyāna, Mahayana Buddhism) is enough to kill the confusion of Samatha (Samatha, Samatha-vipassana), and the nomenclature is equal to the home of writers. Establish the standard of breaking and establishing, and determining right and wrong. Dragons and snakes must be born in deep mountains and swamps. There is Mahayana Ki as his high foot, not relying on past habits, but generating wisdom through extensive knowledge and seeing, which can be called Yitian, just like the bright star shining. It can be called the treasure house of truth, just like a tightly closed pass that cannot be broken. It is upright and conforms to the measurement of Zhoubi, and it creaks and responds to the axis of Kunlun Mountain. He lectures on every scripture, and does not stop without a commentary. With the strange name of more than a hundred books, he overwhelms the four sages. Furthermore, light also, treasure also, unfathomable. He is quite good at the study of chapters and sentences, but the reason for explaining the notes is not rich enough. Shimao Zhulin surpassed Jing, who compiled the atlas, attached the measurement of the whale sea, and also adorned the gorgeous Yuhua. The study of the Three Treatises School (Madhyamaka, Madhyamaka School) reached the level of Yuankang, and the exhaustion of the Vaipulya Sutras returned to Kaijing. Guan Gong compiled the chapters of the Avatamsaka Sutra, explained the interlocking rings of mutual entry, and had no difficulty. He opened up the broken pavilion of Juexing, so he established the easy merit.
法藏從性海而游。智升自名流而出。偉歟。一行所作通神。實僧相之法王。乃人形之菩薩。忠氤琳甫賁秀詵真。俱參譯判經。盡開荒闢土。于爍宗密。美乎湛然。悟達全才徹公令范。可以副人之求備哉。余諸上士擅美殊方。落落英翹互有長短。矧以佛之說經。申經者論。經由論顯。論待疏通。疏總義章。義從師述。況以隔羅縠者見猶未盡。大遍知者知方得全。射侯之矢易疏。診脈之求難中。若非親證親說得自體之分明。載驅戴馳妄他求之晻曖。如攝異門。分差別之相難知。故智論中。吾滅度后所有撰集者皆為論藏攝也俱作導師指迷人之歸路。悉䘖明燭照暗室之績工。動戒足以行之入定門而安矣。蓋纏克斷智慧成功。咸從。生死之河盡度涅槃之岸。此始可與言從聞且思思至而修證大圓寂者。過此以往未知執名滯義。問欲何為。故曰。精義入神以致用也。既有所用則舍筌蹄而直造佛地。此則深於其道者也。
宋高僧傳卷第七 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第八
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
習禪篇第三之一(正傳十五人附見三人)
唐蘄州東山弘忍傳
釋弘忍。姓周氏。家寓淮左潯陽。一云黃梅人也。王父暨考。皆干名不利
【現代漢語翻譯】 現代漢語譯本：法藏（Fazang）從自性之海中暢遊，智升（Zhisheng）從名士中脫穎而出。偉大啊，一行（Yixing）的作為通達神妙，確實是僧侶中的法王，乃是人形的菩薩。忠氤（Zhongyin）、琳甫（Linfu）、賁秀（Benxiu）、詵真（Shenzhen）都參與了翻譯和判經的工作，盡力開墾荒地。光輝燦爛啊，宗密（Zongmi），美好啊，湛然（Zhanran）。悟達（Wuda）是全才，徹公（Chegong）是令人傚法的典範，可以滿足人們求全責備的要求。其餘的各位上士，擅長各自的領域，各有千秋，互有長短。何況佛陀的說法是經，闡述經義的是論，經由論而顯明，論又待疏通。疏是義章的總綱，義章又從師父那裡傳述。更何況隔著羅縠，所見尚且不全面，只有大遍知者才能完全瞭解。射箭的靶子容易看清，診脈的準確卻難以求得。如果不是親身證悟，親口宣說，得到自體的分明，那麼載驅戴馳，向外尋求，就只能是晻曖不明。如同攝異門，分別差別的相難以知曉。所以《智論》中說：『我滅度后，所有撰集者都為論藏所攝。』他們都作為導師，指引迷途之人的歸路，都是點亮明燭，照亮暗室的功臣。動以戒律為足，行之以入定之門，才能安穩。大概纏縛可以斷除，智慧可以成功，都能從生死之河中度過，到達涅槃的彼岸。這才能與他們談論從聽聞到思考，從思考到修證，最終達到大圓寂的境界。超過這個範圍，如果只是執著于名相，停留在義理的表面，那麼想要做什麼呢？所以說：『精研義理，深入神髓，以致於應用。』既然有所應用，那麼就應該捨棄筌蹄，直接到達佛地。這才是對佛道有深刻理解的人。 宋高僧傳卷第七 大正藏第 50 冊 No. 2061 宋高僧傳 宋高僧傳卷第八 宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰 習禪篇第三之一(正傳十五人附見三人) 唐蘄州東山弘忍傳 釋弘忍（Hongren），姓周氏，家住在淮左潯陽。一說他是黃梅人。他的祖父和父親，都參加科舉考試，但沒有成功。
【English Translation】 English version: Fazang (Fazang) roams freely from the sea of self-nature, and Zhisheng (Zhisheng) emerges from the ranks of famous scholars. How great is Yixing's (Yixing) accomplishment in reaching the divine, truly a Dharma King among monks, and a Bodhisattva in human form. Zhongyin (Zhongyin), Linfu (Linfu), Benxiu (Benxiu), and Shenzhen (Shenzhen) all participated in the translation and interpretation of scriptures, striving to cultivate the barren land. How brilliant is Zongmi (Zongmi), how beautiful is Zhanran (Zhanran). Wuda (Wuda) is a man of all talents, and Chegong (Chegong) is an exemplary model, capable of satisfying people's demands for perfection. The rest of the eminent scholars excel in their respective fields, each with their own strengths and weaknesses. Moreover, the Buddha's teachings are the sutras, and the commentaries that explain the sutras are the treatises. The sutras are made clear by the treatises, and the treatises await elucidation. The elucidations are the general outlines of the meanings, and the meanings are transmitted from the teachers. Furthermore, seeing through a thin silk gauze is still not a complete view, only the All-Knowing One can fully understand. The target of an arrow is easy to see, but the accuracy of diagnosing a pulse is difficult to achieve. If one does not personally realize and personally speak, obtaining the clarity of the self-nature, then driving and rushing outwards in search will only lead to obscurity. Like the 'Compendium of Different Aspects', it is difficult to know the differences in appearances. Therefore, in the Mahaprajnaparamita-sastra, it says: 'After my Nirvana, all those who compile writings will be included in the Treatise Collection.' They all serve as guides, pointing out the way home for those who are lost, and are all meritorious in lighting bright candles to illuminate dark rooms. Moving with the precepts as feet, entering the gate of samadhi to walk, one can be at peace. Generally, entanglements can be severed, and wisdom can be achieved, all from crossing the river of birth and death to reach the shore of Nirvana. Only then can one discuss with them from hearing to thinking, from thinking to cultivation and realization, ultimately reaching the state of Great Nirvana. Beyond this, if one only clings to names and lingers on the surface of meanings, then what is one trying to do? Therefore, it is said: 'Study the meaning thoroughly, enter the essence of the spirit, so as to apply it.' Since there is application, then one should abandon the traps and directly reach the Buddha-land. This is someone who has a deep understanding of the Way. Song Dynasty Biographies of Eminent Monks, Volume 7 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks Song Dynasty Biographies of Eminent Monks, Volume 8 Compiled by the Purple-Robed Shramana Zanning (Zanning), Great Master of Universal Wisdom of Tianshou Temple on the Left Street of the Song Dynasty, etc., by Imperial Order Chapter Three, Section One on the Practice of Chan (Fifteen Main Biographies with Three Additional Mentions) Biography of Hongren (Hongren) of Dongshan, Qizhou, Tang Dynasty The Shramana Hongren (Hongren), whose surname was Zhou, lived in Huai Zuo Xunyang. It is also said that he was from Huangmei. His grandfather and father both participated in the imperial examinations, but were unsuccessful.
。賁于丘園。其母始娠。移月而光照庭室。終夕若晝。其生也灼爍如初異香襲人。舉家欣駭。迨能言辭氣與鄰兒弗類。既成童丱絕其游弄。厥父偏愛因令誦書。無記應阻其宿熏。真心早萌其成現。一旦出明徙倚間如有所待。時東山信禪師邂逅至焉。問之曰。何姓名乎。對問朗暢區別有歸。理逐言分。聲隨響答。信師熟視之。嘆曰。此非凡童也。具體佔之。止闕七大人之相不及佛矣。茍預法流二十年。后必大作佛事勝任荷寄。乃遣人隨其歸舍。具告所親喻之出家。父母欣然乃曰。禪師佛法大龍光被遠邇。緇門俊秀歸者如雲。豈伊小騃那堪擊訓。若垂虛受因無留吝。時年七歲也。至雙峰習乎僧業不逭艱辛。夜則斂容而坐。恬澹自居。洎受形俱戒檢精厲。信每以頓漸之旨日省月試之。忍聞言察理觸事忘情。啞正受塵渴方飲水如也。信知其可教。悉以其道授之。覆命建浮圖。功畢密付法衣以為質要。將知龁雪山之肥膩構作醍醐餐海底之金剛棲傾巨樹。擁納之侶麇至蟬聯。商人不入于化城。貧女大開于寶藏。入其趣者號東山法門歟。以高宗上元二年十月二十三日告滅。報齡七十有四。是日氛霧冥暗山石崩圯。門弟子神秀等奉瘞全身於東山之岡也。初忍于咸享初。命二三禪子各言其志。神秀先出偈。惠能和焉。乃以法服付慧能。受
【現代漢語翻譯】 『賁于丘園』 (Bēn yú qiūyuán，隱居在山野)。當他的母親開始懷孕時，一個月后，光芒照亮了庭院房屋，整夜如同白晝。他出生時，光彩照人，如同初升的太陽，奇異的香氣撲鼻而來，全家都感到欣喜和驚訝。等到他能說話時，言談舉止與鄰里的孩子不同。成年後，他斷絕了嬉戲玩鬧。他的父親特別喜愛他，因此讓他誦讀經書。他沒有記住任何東西，這應歸因於他前世的熏習，真誠的心早已萌發，並顯現出來。一天，他走出家門，在空地上徘徊，似乎在等待什麼。當時，東山信禪師 (Dōngshān Xìn Chánshī) 偶然來到這裡，問他：『你叫什麼名字？』他的回答清晰流暢，條理分明，道理隨著言語展開，聲音隨著迴應而應答。信禪師仔細地看著他，嘆息道：『這個孩子不是凡人啊！從他的體貌來看，只缺少七種大丈夫的相，就趕上佛了。如果他能加入佛法，二十年後，必定會大作佛事，勝任重任。』於是派人跟隨他回到家中，詳細地告訴了他的親人，勸說他出家。他的父母欣然同意，說道：『禪師的佛法如太陽般光芒萬丈，照耀遠近，出家修行的俊才如同云一樣聚集。哪裡是我們這個愚笨的孩子所能承受教誨的呢？如果禪師不嫌棄，我們沒有絲毫的捨不得。』當時他七歲。他到雙峰山 (Shuāngfēng Shān) 學習僧侶的修行，不怕艱難困苦。夜晚就端正地坐著，安於恬淡。等到他受了具足戒，戒律精嚴。信禪師經常用頓悟和漸悟的道理，每天每月地考察他。他能忍受聽聞，觀察道理，接觸事物而忘卻情感，如同啞巴領悟正受，口渴時才喝水一樣。信禪師知道他可以教導，就把自己的道全部傳授給他。又命他建造佛塔，完工後秘密地把法衣交給他作為憑證。將要知道，他能把雪山的肥膩轉化為醍醐，能把海底的金剛構築成美食，能把傾斜的巨樹扶正。擁護他、接納他的人如同蜂擁而至，連綿不斷。商人不再進入化城 (huàchéng，比喻虛幻不實的地方)，貧女也打開了寶藏。進入他的門下的人，稱之為東山法門。在高宗上元二年十月二十三日圓寂，享年七十四歲。當天，霧氣瀰漫，山石崩塌。門下弟子神秀 (Shénxiù) 等人將他的全身安葬在東山的山岡上。當初，忍禪師在咸亨初年，命令二三個禪僧各自說出自己的志向。神秀先寫出了偈語，慧能 (Huìnéng) 也寫了偈語，於是把法衣傳給了慧能，讓他繼承法統。
【English Translation】 'Bēn yú qiūyuán' (賁于丘園, meaning to live in seclusion in the mountains and fields). When his mother first became pregnant, a month later, light illuminated the courtyard and house, as bright as day throughout the night. At his birth, he shone brilliantly like the rising sun, and a strange fragrance filled the air, causing joy and astonishment throughout the family. When he was able to speak, his words and demeanor were unlike those of the neighboring children. Upon reaching adulthood, he ceased playing and frolicking. His father particularly loved him, and therefore had him recite scriptures. He did not remember anything, which must be attributed to the influence of his past lives. A sincere heart had already sprouted and manifested itself. One day, he went out of his house and lingered in an open space, as if waiting for something. At that time, Chan Master Xin of Dongshan (Dōngshān Xìn Chánshī) happened to arrive and asked him, 'What is your name?' His response was clear and fluent, with distinct organization, and reason unfolded with his words, and sound followed response. Chan Master Xin looked at him carefully and sighed, 'This child is no ordinary person! Judging from his appearance, he only lacks seven of the characteristics of a great man to be comparable to the Buddha. If he can join the Dharma, in twenty years, he will surely accomplish great Buddhist deeds and be capable of bearing heavy responsibilities.' So he sent someone to follow him back to his home, told his relatives in detail, and persuaded him to become a monk. His parents gladly agreed, saying, 'The Chan Master's Dharma is like the sun, shining brightly far and wide, and talented individuals who become monks gather like clouds. How can our foolish child be capable of receiving instruction? If the Chan Master does not despise him, we have no reluctance at all.' At that time, he was seven years old. He went to Shuangfeng Mountain (Shuāngfēng Shān) to study monastic practices, unafraid of hardship. At night, he would sit upright, content in tranquility. When he received the complete precepts, he was strict in observing the precepts. Chan Master Xin often used the principles of sudden and gradual enlightenment to examine him daily and monthly. He could endure hearing, observe reason, and forget emotions when encountering things, just like a mute person understanding the true experience, or drinking water only when thirsty. Chan Master Xin knew that he could be taught, and imparted all of his teachings to him. He also ordered him to build a pagoda, and after it was completed, secretly gave him the Dharma robe as a token. It is known that he could transform the richness of the snow mountain into ghee, and construct the indestructible diamond of the seabed into a delicious meal, and straighten the leaning giant tree. Those who supported him and accepted him gathered like swarms of bees, continuously. Merchants no longer entered the illusory city (huàchéng, a metaphor for an unreal place), and poor women also opened the treasure trove. Those who entered his school were called the Dongshan Dharma School. He passed away on the twenty-third day of the tenth month of the second year of Shangyuan during the reign of Emperor Gaozong, at the age of seventy-four. On that day, the fog was thick, and the mountains and rocks collapsed. His disciples, including Shenxiu (Shénxiù), buried his entire body on the hill of Dongshan. Initially, in the early years of Xianheng, Chan Master Ren ordered two or three Chan monks to each state their aspirations. Shenxiu first wrote a verse, and Huineng (Huìnéng) also wrote a verse, so he passed the Dharma robe to Huineng, allowing him to inherit the Dharma lineage.
衣化于韶陽。神秀傳法荊門洛下。南北之宗自茲始矣。又信禪師嘗於九江遙望雙峰。見紫雲如蓋下有白氣橫開六岐。信謂忍曰。汝知之乎。曰師之法旁出一枝相踵六世。信甚然之。及法融化金陵牛頭山。貽厥孫謀至於慧忠。凡六人號牛頭六祖。此則四祖法又分枝矣。然融望忍則庶孽耳。安可匹嫡乎。開元中太子文學閭丘均為塔碑焉。代宗敕謚大滿禪師。塔曰法雨也。蘄春自唐季割屬偏霸。暨開寶乙亥歲王師平江南之前。忍肉身墮淚如血珠焉。僧徒不測。乃李氏國亡之應也。今每歲孟冬州人鄰邑奔集作忌齋。猶成繁盛矣。其諱日將近。必雨霧陰慘。不然霰雪交霏。至日則晴朗焉。
唐韶州今南華寺慧能傳
釋慧能。姓盧氏。南海新興人也。其本世居范陽。厥考諱行瑫。武德中流亭新州百姓。終於貶所。略述家系。避盧亭島夷之不敏也。貞觀十二年戊戌歲生能也。純淑迂懷惠性間出。雖蠻風䝤俗漬染不深。而詭行么形駁維難測。父既少失母且寡居。家亦屢空業無腴產。能負薪矣日售荷擔。偶聞廛肆間誦金剛般若經。能凝神屬垣遲遲不去。問曰。誰邊受學此經。曰從蘄州黃梅馮茂山忍禪師勸持此法。云即得見性成佛也。能聞是說若渴夫之飲寒漿也。忙歸備所須留奉親老。咸亨中往韶陽遇劉志略。略有姑無盡藏恒
【現代漢語翻譯】 現代漢語譯本： 衣缽傳到了韶陽（今廣東韶關）。神秀在荊門、洛陽一帶傳法。禪宗的南北兩派從此開始。又有信禪師曾經在九江遙望雙峰山，看見紫色的雲彩像傘蓋一樣，下面有白色的氣橫向展開成六個分支。信禪師對忍禪師說：『你知道這是什麼嗎？』忍禪師回答說：『老師的法會旁生出一個分支，一代接一代地傳下去，共六代。』信禪師非常認可他的說法。等到法融禪師在金陵牛頭山弘法，為他的後代子孫留下了長遠的謀劃，直到慧忠禪師，共有六人，被稱為牛頭六祖。這可以說是四祖道信禪師的法脈又分出了一個分支。然而，法融禪師相對於道信禪師來說，只是庶出，怎麼能與嫡傳相提並論呢？開元年間，太子文學閭丘均為他撰寫了塔碑。代宗皇帝追諡他為大滿禪師，塔的名字叫做法雨。蘄春自從唐朝末年被割據，歸屬於地方割據勢力。直到開寶乙亥年，宋朝軍隊平定江南之前，道信禪師的肉身流下眼淚，像血珠一樣。僧人們無法理解，認為這是李氏南唐國滅亡的預兆。現在每年孟冬時節，蘄春州的人和鄰近縣的人都聚集在一起做法事，仍然非常興盛。在道信禪師的忌日將要到來的時候，一定會下雨，霧氣陰沉慘淡，或者雨夾雪紛紛揚揚，到了忌日當天就會晴朗。
唐朝韶州（今南華寺）慧能傳
釋慧能，姓盧氏，是南海新興人。他的祖籍世代居住在范陽。他的父親名叫盧行瑫。武德年間，被流放到新州做百姓，最終死在貶謫的地方。簡略地敘述他的家世，是爲了避開盧亭島夷的不敬之名。貞觀十二年戊戌歲，慧能出生。他天性純真善良，胸懷寬廣，智慧超群。雖然身處蠻荒的風俗之中，但受到的不良影響並不深。他的行為舉止奇特，難以捉摸。父親早逝，母親守寡，家境貧寒，沒有多少產業。慧能靠砍柴賣柴來維持生計。有一次，他偶然聽到店舖里有人誦讀《金剛般若經》。慧能聚精會神地聽著，遲遲不肯離去。他問道：『您是從哪裡學到這部經的？』那人回答說：『是從蘄州黃梅馮茂山的忍禪師那裡學來的，忍禪師勸人持誦這部經，說這樣就可以明心見性，成就佛道。』慧能聽到這些話，就像飢渴的人喝到冰涼的飲料一樣。他急忙回家準備好所需的物品，留下來奉養年老的母親。咸亨年間，他前往韶陽，遇到了劉志略。劉志略有個姑姑，名叫無盡藏，經常誦讀《大涅槃經》。慧能聽了之後，立刻就領悟了其中的深奧含義。
【English Translation】 English version: The robe was passed on to Shaoyang (present-day Shaoguan, Guangdong). Shenxiu transmitted the Dharma in Jingmen and Luoyang. The Northern and Southern schools of Chan Buddhism began from this point. Furthermore, Zen Master Xin once gazed at Shuangfeng Mountain from Jiujiang and saw purple clouds like a canopy, with white qi spreading horizontally into six branches. Xin said to Ren: 'Do you know what this is?' Ren replied: 'The teacher's Dharma will produce a branch, passed down through six generations.' Xin greatly approved of this. When Dharma Master Farong propagated the Dharma at Niutou Mountain in Jinling, he left a lasting legacy for his descendants, up to Huizhong, totaling six individuals, known as the Six Patriarchs of Niutou. This can be said to be another branch of the Fourth Patriarch Daoxin's Dharma lineage. However, Farong was merely a collateral descendant compared to Daoxin; how could he be compared to the direct heir? During the Kaiyuan era, the Crown Prince's literary advisor, Lu Qiujun, wrote a stele for his pagoda. Emperor Daizong posthumously conferred upon him the title of Greatly Fulfilled Zen Master, and the pagoda was named Dharma Rain. Qichun was separated and belonged to local warlords since the end of the Tang Dynasty. Before the Song army pacified Jiangnan in the year Yihai of the Kaibao era, Daoxin's physical body shed tears like blood pearls. The monks could not understand it, considering it an omen of the demise of the Southern Tang state of the Li family. Now, every year in the first month of winter, the people of Qichun and neighboring counties gather to perform rituals, which are still very prosperous. When the anniversary of Daoxin's death is approaching, it will definitely rain, with gloomy and dismal fog, or sleet and snow falling in abundance; on the day itself, it will be clear and bright.
Biography of Huineng of Shaozhou (present-day Nanhua Temple) in the Tang Dynasty
釋 Huineng (Huineng, a Buddhist monk), whose surname was Lu, was a native of Xinxing in the South Sea (Nanhai). His ancestral home had been in Fanyang for generations. His father's name was Lu Xingtao. During the Wude era, he was exiled to Xinzhou as a commoner and eventually died in exile. A brief account of his family history is given to avoid the disrespectful name of the Yi of Luting Island. Huineng was born in the year Wuxu of the Zhenguan twelfth year. He was pure and kind by nature, broad-minded, and exceptionally intelligent. Although he lived amidst the customs of a remote region, he was not deeply influenced by them. His behavior was unique and unpredictable. His father died early, and his mother was widowed. The family was poor and had little property. Huineng supported himself by chopping and selling firewood. Once, he happened to hear someone reciting the Diamond Sutra (金剛般若經, Jīngāng Bōrě Jīng) in a shop. Huineng listened attentively and lingered for a long time. He asked: 'From whom did you learn this sutra?' The man replied: 'From Zen Master Ren of Fengmaoshan in Huangmei, Qizhou. Zen Master Ren encourages people to uphold this sutra, saying that in doing so, one can realize one's true nature and attain Buddhahood.' Upon hearing these words, Huineng felt like a thirsty man drinking cold water. He hurried home to prepare the necessary items and stayed to support his elderly mother. During the Xianheng era, he went to Shaoyang and met Liu Zhilue. Liu Zhilue had an aunt named Wujinzang, who often recited the Great Nirvana Sutra (大涅槃經, Dà Nièpán Jīng). After listening to it, Huineng immediately understood its profound meaning.
讀涅槃經。能聽之即為尼辨析中義。怪能不識文字。乃曰。諸佛理論若取文字非佛意也。尼深歎服。號為行者。有勸于寶林古寺修道。自謂己曰。本誓求師而貪住寺。取乎道也何異卻行歸舍乎。明日遂行至樂昌縣西石窟。依附智遠禪師侍座談玄。遠曰。行者迨非凡常之見龍。吾不知吾不知之甚矣。勸往蘄春五祖所印證去。吾終於下風請教也。未幾造焉。忍師睹能氣貌不揚。試之曰。汝從何至。對曰。嶺表來參禮。唯求作佛。忍曰。嶺南人無佛效能曰。人有南北佛性無南北。曰汝作何功德。曰愿竭力抱石而舂供眾而已。如是勞乎井臼。率凈人而在先。了彼死生與涅槃而平等。忍雖均養心何辨知。俾秀唱予致能和汝。偈辭在壁見解分岐。揭厲不同淺深斯別。忍密以法衣寄託曰。古我先師轉相付授。豈徒爾哉。嗚呼後世受吾衣者。命若懸絲小子識之。能計回生地。隱於四會懷集之間。漸露鋒穎。就南海印宗法師涅槃盛集論風幡之語。印宗辭屈而神伏。乃為其削椎髻於法性寺智光律師邊受滿分戒。所登之壇即南宋朝求那跋摩三藏之所筑也。跋摩已登果位。懸記云。后當有肉身菩薩於斯受戒。又梁末真諦三藏於壇之畔手植菩提樹。謂眾曰。種此後一百二十年有開士。于其下說無上乘度無量眾。至是能爰宅于茲。果於樹陰開東山法
【現代漢語翻譯】 現代漢語譯本： 讀《涅槃經》（Nirvana Sutra）。（比丘）尼聽了，能辨析其中的意義。奇怪（慧能）不識文字，（慧能）說：『諸佛的理論如果拘泥於文字，就不是佛的本意了。』（比丘）尼非常歎服，稱（慧能）為行者。有人勸（慧能）到寶林古寺修道。（慧能）自己說：『我原本發誓要尋訪明師，如果貪圖安住在寺廟裡，求取佛道，這和往回走有什麼區別呢？』第二天，（慧能）就前往樂昌縣西石窟，依附智遠禪師，在（智遠禪師）座下侍奉並談論玄理。智遠（禪師）說：『行者您並非凡人，我實在無法測度您的見識。』勸（慧能）前往蘄春五祖（弘忍大師）那裡去印證。（智遠禪師說）『我最終會在下風向您請教。』不久，（慧能）就到了五祖那裡。弘忍大師看到慧能相貌不揚，試探他說：『你從哪裡來？』（慧能）回答說：『從嶺南來參拜，只求成佛。』弘忍（大師）說：『嶺南人沒有佛性。』（慧能）說：『人有南北之分，佛性沒有南北之分。』（弘忍大師）說：『你做什麼功德？』（慧能）說：『願意竭盡全力抱起石頭來舂米，供養大眾而已。』像這樣在水井和石臼邊勞作，總是走在其他凈人的前面，領悟了生死與涅槃是平等的。弘忍（大師）雖然普遍地養育眾人，但如何能辨別出（真正的佛法繼承人）呢？（弘忍大師）讓神秀寫偈語，（慧能）也作偈語來呼應。（神秀的）偈語寫在墻壁上，（大眾的）見解產生了分歧，揭示的道理不同，有深有淺，差別很大。弘忍（大師）秘密地將法衣寄託給（慧能），說：『從古代我的先師開始，（法衣）就輾轉相傳，難道是隨便給的嗎？唉，後世接受我法衣的人，性命危如懸絲，你要小心謹慎。』慧能於是回到嶺南，隱居在四會、懷集一帶，漸漸顯露出鋒芒。在南海印宗法師主持的《涅槃經》盛會上，（慧能）辯論風幡的道理，印宗（法師）理屈而心悅誠服，於是為（慧能）在法性寺智光律師那裡剃去頭髮，受了具足戒。所登的戒壇就是南朝宋代求那跋摩三藏所建造的。求那跋摩已經證得果位，（他）預言說：『以後應當有肉身菩薩在這裡受戒。』又梁朝末年真諦三藏在戒壇旁邊親手種植菩提樹，對眾人說：『種植此樹后一百二十年，會有開悟之士，在樹下宣說無上乘佛法，度化無量眾生。』到這時，慧能就居住在這裡，果然在菩提樹陰下開創了東山法門。
【English Translation】 English version: He read the Nirvana Sutra (《涅槃經》) (Sutra on Nirvana). The bhikkhuni (尼, Buddhist nun) who heard it could analyze the meaning within. She was surprised that (Huineng) did not recognize the written words. (Huineng) said, 'If the theories of all Buddhas are taken from the written word, then it is not the intention of the Buddha.' The bhikkhuni was very impressed and called (Huineng) a practitioner. Someone advised (Huineng) to cultivate the Dao (道, the Way) at the ancient Bao Lin Temple (寶林古寺). (Huineng) said to himself, 'I originally vowed to seek a wise teacher, but if I greedily dwell in a temple, seeking the Dao, how is this different from walking back home?' The next day, (Huineng) went to the Western Stone Cave in Lechang County, attached himself to Chan (禪, Zen) Master Zhiyuan, and served at (Zhiyuan's) seat, discussing profound principles. Zhiyuan (Chan Master) said, 'Practitioner, you are no ordinary person. I truly cannot fathom your knowledge.' He advised (Huineng) to go to the Fifth Patriarch (Hongren) (弘忍大師) in Qichun to seek confirmation. (Zhiyuan Chan Master said) 'I will eventually learn from you.' Soon, (Huineng) arrived at the Fifth Patriarch's place. Master Hongren, seeing that Huineng's appearance was unremarkable, tested him, saying, 'Where do you come from?' (Huineng) replied, 'I come from Lingnan (嶺南) to pay respects, seeking only to become a Buddha.' Hongren (Master) said, 'People from Lingnan have no Buddha-nature.' (Huineng) said, 'People have north and south, but Buddha-nature has no north and south.' (Hongren Master) said, 'What merit do you perform?' (Huineng) said, 'I am willing to exert all my strength to carry stones and pound rice to support the community.' Like this, he labored by the well and mortar, always ahead of the other laypeople, understanding that birth and death and Nirvana (涅槃) are equal. Although Hongren (Master) universally nurtured everyone, how could he discern (the true successor to the Dharma)? (Hongren Master) had Shenxiu write a verse, and (Huineng) also composed a verse in response. (Shenxiu's) verse was written on the wall, and (the public's) views diverged, the revealed principles were different, some deep and some shallow, with great differences. Hongren (Master) secretly entrusted the robe to (Huineng), saying, 'From ancient times, my former teachers have passed it down to each other, is it given casually? Alas, the one who receives my robe in later generations, his life will be as precarious as a thread, you must be careful.' Huineng then returned to Lingnan, living in seclusion between Sihui and Huaiji, gradually revealing his brilliance. At the grand Nirvana Sutra assembly hosted by Dharma Master Yinzong in Nanhai, (Huineng) debated the principles of wind and banners, and Yinzong (Dharma Master) was defeated in reason and sincerely submitted, so he shaved (Huineng's) head at Dharma Nature Temple (法性寺) with Vinaya (律, monastic discipline) Master Zhiguang, and received the full precepts. The ordination platform he ascended was built by Tripitaka (三藏, a Buddhist canon) Master Gunabhadra (求那跋摩) of the Song Dynasty. Gunabhadra had already attained the fruit, (he) prophesied, 'Later, there should be a bodhisattva (菩薩, enlightened being) in the flesh receiving precepts here.' Also, at the end of the Liang Dynasty, Tripitaka Master Paramartha (真諦) personally planted a bodhi (菩提, enlightenment) tree next to the ordination platform, saying to the crowd, 'One hundred and twenty years after planting this tree, there will be an enlightened person who will expound the supreme vehicle of the Dharma (法, Buddhist teachings) under it, saving countless beings.' At this time, Huineng lived here, and indeed under the shade of the bodhi tree, he opened the East Mountain Dharma (東山法).
門。皆符前讖也。上元中正演暢宗風慘然不悅。大眾問曰。胡無情緒耶。曰遷流不息生滅無常。吾師今歸寂矣。兇赴至而信。乃移住寶林寺焉。時刺史韋據命出大梵寺。苦辭入雙峰曹侯溪矣。大龍倏起飛雨澤以均施。品物攸滋逐根荄而受益。五納之客擁塞于門。四部之賓圍繞其座。時宣秘偈或舉契經。一切普熏咸聞象藏。一時登富悉握蛇珠。皆由徑途盡歸圓極。所以天下言禪道者。以曹溪為口實矣。洎乎九重下聽萬里懸心。思布露而奉迎。欲歸依而適愿。武太后孝和皇帝。咸降璽書。詔赴京闕。蓋神秀禪師之奏舉也。續遣中官薛簡往詔。復謝病不起。子牟之心敢忘鳳闕。遠公之足不過虎溪。固以此辭。非邀君也。遂賜摩納袈裟一緣缽一口編珠。織成經巾綠質紅暈花綿巾絹五百匹充供養云。又舍新興舊宅為國恩寺焉。神龍三年敕韶州可修能所居寺佛殿並方丈。務從嚴飾。賜改額曰法泉也。延和元年七月命弟子於國恩寺建浮圖一所。促令速就。以先天二年八月三日俄然示疾。異香滿室白虹屬地。飯食訖沐浴更衣彈指不絕。氣微目瞑全身永謝。爾時山石傾墮川源息枯。鳥連韻以哀啼。猿斷腸而叫咽。或唱言曰。世間眼滅吾疇依乎。春秋七十六矣。以其年十一月遷座于曹溪之原也。弟子神會若顏子之於孔門也。勤勤付囑語在會
【現代漢語翻譯】 現代漢語譯本： 『門』，都與之前的預言相符。上元年中，正當演暢宗風之時，六祖慧能神情顯得憂傷不悅。大眾問：『和尚為何如此沒有情緒？』慧能說：『遷流不息，生滅無常，我的老師（指弘忍）如今已經圓寂了。』兇訊傳來，證實了此事。於是，慧能移居到寶林寺。當時，刺史韋據命令他出住大梵寺，慧能婉言謝絕，前往雙峰山的曹侯溪。 大龍（指慧能）忽然騰起，普降甘霖，滋潤萬物，使各種品類的生物都逐根受益。前來拜訪的僧侶擠滿了門庭，四眾弟子圍繞著他的座位。當時，慧能宣講秘密的偈語，或者引用契經（佛經），一切眾生普遍受到薰陶，都聽聞到佛法的精髓。一時之間，大家都獲得了財富，掌握瞭如意寶珠，都是因為走了正確的道路，最終迴歸到圓滿的境界。所以天下談論禪道的人，都以曹溪（慧能）為依據。 後來，朝廷聽聞了他的名聲，皇帝從萬里之外掛念著他，想要佈施恩露來奉迎他，想要歸依他以滿足心願。武則天、孝和皇帝都曾降下璽書，詔令慧能前往京城，這是因為神秀禪師的推薦。後來又派遣中官薛簡前去詔請，慧能再次謝絕，稱病不起。雖然身在山野，但子牟（指慧能自己）之心怎敢忘記朝廷？但就像遠公（慧遠）的足跡不曾越過虎溪一樣，我堅持以此推辭，並非爲了要挾君王。於是，皇帝賜予摩納袈裟一件、緣缽一個、編珠，以及織成的經巾，綠色的底子，紅色的花紋，還有花綿巾絹五百匹，作為供養。又將新興的舊宅舍出來作為國恩寺。 神龍三年，皇帝下敕令韶州可以修繕慧能所居住的寺廟佛殿和方丈，務必從嚴裝飾。賜予寺廟改名為法泉寺。延和元年七月，皇帝命令慧能的弟子在國恩寺建造一座浮圖（佛塔），催促儘快完成。到了先天二年八月三日，慧能忽然示現疾病，異香充滿房間，白虹連線地面。用過飯食后，沐浴更衣，彈指不停，氣息微弱，閉上眼睛，全身永遠地離開了人世。當時，山石傾倒，川流枯竭，鳥兒連聲哀鳴，猿猴肝腸寸斷地叫喊。有人唱道：『世間的眼睛滅了，我們依靠誰呢？』慧能享年七十六歲。同年十一月，將他的遺體遷葬到曹溪的原址。弟子神會就像顏回之於孔子一樣，慧能勤勤懇懇地囑咐，內容都在《神會語錄》中。
【English Translation】 English version: 'The gate,' all corresponded to the previous prophecies. In the middle of the Shangyuan era, while expounding the principles of the sect, Huineng (慧能), the Sixth Patriarch, appeared sorrowful and displeased. The assembly asked, 'Why is the monk so lacking in emotion?' Huineng said, 'Change is ceaseless, birth and death are impermanent. My teacher (referring to Hongren 弘忍) has now passed into stillness.' The ill tidings arrived, confirming the matter. Thereupon, Huineng moved to Baolin Temple (寶林寺). At that time, the prefect Wei Ju (韋據) ordered him to reside at Dafan Temple (大梵寺), but Huineng politely declined and went to Caohou Creek (曹侯溪) on Shuangfeng Mountain (雙峰山). The Great Dragon (referring to Huineng) suddenly rose, showering sweet rain, nourishing all things, causing all kinds of beings to benefit from their roots. Monks who came to visit crowded the gate, and the fourfold assembly surrounded his seat. At that time, Huineng proclaimed secret verses or quoted sutras (契經), all beings were universally influenced, and all heard the essence of the Buddha's teachings. At once, everyone gained wealth and grasped the wish-fulfilling jewel, all because they followed the correct path and ultimately returned to the state of perfect completion. Therefore, those in the world who speak of Chan (禪) practice take Caoxi (曹溪, Huineng's location) as their authority. Later, the court heard of his fame, and the emperor from ten thousand miles away was concerned about him, wanting to bestow grace and welcome him, wanting to take refuge in him to fulfill his wishes. Empress Wu Zetian (武則天) and Emperor Xiaohe (孝和皇帝) both issued imperial edicts, summoning Huineng to the capital, which was due to the recommendation of Chan Master Shenxiu (神秀). Later, the court sent the eunuch Xue Jian (薛簡) to summon him again, but Huineng declined again, claiming illness. Although in the mountains, how could the heart of Zimu (子牟, referring to Huineng himself) forget the court? But just as the feet of Yuan Gong (慧遠) never crossed Tiger Creek (虎溪), I insist on declining for this reason, not to coerce the ruler. Thereupon, the emperor bestowed a monastic robe, a begging bowl, a string of beads, and a woven sutra cloth, with a green background and red patterns, as well as five hundred bolts of floral cotton cloth and silk, as offerings. He also donated the old residence in Xinxing (新興) to be the Guoen Temple (國恩寺). In the third year of the Shenlong era, the emperor issued an edict that Shaozhou (韶州) could repair the temple halls and abbot's quarters where Huineng resided, and must decorate them strictly. The temple was renamed Faquan Temple (法泉寺). In the seventh month of the first year of the Yanhe era, the emperor ordered Huineng's disciples to build a stupa (浮圖) at Guoen Temple, urging them to complete it quickly. On the third day of the eighth month of the second year of the Xiantian era, Huineng suddenly manifested illness, and a strange fragrance filled the room, and a white rainbow connected to the ground. After eating, he bathed and changed clothes, snapped his fingers incessantly, his breath weakened, he closed his eyes, and his whole body departed from the world forever. At that time, mountains and rocks collapsed, rivers dried up, birds cried in sorrow, and monkeys wailed in despair. Someone sang, 'The eyes of the world are extinguished, who do we rely on?' Huineng lived to be seventy-six years old. In the eleventh month of the same year, his remains were moved to the original site of Caoxi. The disciple Shenhui (神會) was like Yan Hui (顏回) to Confucius, and Huineng diligently instructed him, the contents of which are in the 'Shenhui Yulu' (神會語錄).
傳。會於洛陽荷澤寺崇樹能之真堂。兵部侍郎宋鼎為碑焉。會序宗脈。從如來下西域諸祖外震旦凡六祖。盡圖繢其影。太尉房管作六葉圖序。又以能端形不散如入禪定。後加漆布矣。複次蜀僧方辯。塑小樣真肖同疇昔。能曾言。吾滅後有善心男子必取吾元。汝曹勿怪。或憶是言加鐵環纏頸焉。開元十一年。果有汝州人受新羅客購潛施刃其元。欲函歸海東供養。有聞擊鐵聲而擒之。其塔下葆藏屈眴布郁多羅僧。其色青黑碧縑復夾。非人間所有物也。屢經盜去。迷倒卻行而還褫之。至德中神會遣弟子進平送牙癢和一柄。朝達名公所重有若宋之問。謁能著長篇有若張燕公說。寄香十斤並詩。附武平一至。詩云。大師捐世去。空留法身在。愿寄無礙香。隨心到南海。武公因門人懷讓鑄巨鐘。為撰銘贊。宋之問書。次廣州節度宋璟來禮其塔。問弟子令韜無生法忍義。宋公聞法歡喜。向塔乞示徴祥。須臾微風漸起。異香裛人。陰雨霏霏。只週一寺耳稍多奇瑞逭繁不錄。后肅宗下詔能弟子令韜。韜稱疾不赴。遣明象赍傳法衣缽。進呈畢給還。憲宗皇帝追諡曰大鑒。塔曰元和正真也。迨夫唐季劉氏稱制番禺。每遇上元燒燈。迎真身入城為民祈福。大宋平南海后。韶州盜周思瓊叛換。盡焚其寺塔將延燎。平時肉身非數夫莫舉。煙熛向逼二
僧對舁。輕如夾纻像焉。太平興國三年今上敕重建塔。改為南華寺矣。
系曰。五祖自何而識一介白衣便付衣耶。通曰。一言知心更無疑貳。況復記心輪間如指之掌。忍師施一味法何以在家受衣缽乎。秀師則否。通曰。是法寧選緇白。得者則傳。周封諸侯乃分分器。同姓異姓別也。以祖師甄別精粗以衣為信。譬如三力士射堅洛叉。一摩健那射則中而不破。二缽羅塞建提破而不度。三那羅延箭度而復穿余物也。非堅洛叉有強弱。但由射勢力不同耳。南能可謂那羅延射而獲賞焉。信衣至能不傳。莫同夏禹之家天下乎。通曰。忍言。受傳衣者命若懸絲。如是忍之意也。又會也稟祖法則有餘。行化行則不足。故后致均部之流。方驗能師之先覺。不傳無私吝之咎矣。故曰。知人則哲也。吁。
唐荊州當陽山度門寺神秀傳
釋神秀。俗姓李氏。今東京尉氏人也。少覽經史博綜多聞。既而奮志出塵剃染受法。后遇蘄州雙峰東山寺五祖忍師。以坐禪為務。乃嘆伏曰。此真吾師也。決心苦節以樵汲自役而求其道。昔魏末有天竺沙門達磨者。得禪宗妙法。自釋迦佛相傳授。以衣缽為記。世相傳付。航海而來。梁武帝問以有為之事。達磨貴傳逕門心要。機教相乖若水投石。乃之魏隱於嵩丘少林寺。尋卒。其年魏使宋云于蔥
【現代漢語翻譯】 現代漢語譯本： 僧人問：『（慧能）輕得像夾纻（一種輕薄的絲織品）做的佛像一樣，這是怎麼回事？』 （慧）通回答：『（五祖弘忍）就像太平興國三年（978年），當今皇上敕令重建寶塔，並改名為南華寺一樣。』
評論說：五祖（弘忍）憑什麼只憑一個平民（慧能）就認定他，並把衣缽傳給他呢？ （慧）通回答：『（弘忍）一句話就瞭解了他的心，不再有任何懷疑。更何況（慧能）記住心輪（指佛法要義）就像看手掌一樣清楚。忍師（弘忍）施予同樣的佛法，為什麼（慧能）在家就能接受衣缽呢？』神秀大師就不是這樣。 （慧）通回答：『佛法難道會選擇出家人或在家人嗎？誰領悟了就傳給誰。周朝分封諸侯，才分封不同的器物，同姓和異姓有所區別。祖師（弘忍）鑑別（弟子）的精程序度，用衣缽作為憑證。』譬如三個大力士射堅固的洛叉（目標），第一個摩健那（大力士）射中了但不穿透，第二個缽羅塞建提（大力士）射穿了但沒有穿過去，第三個那羅延（大力士）的箭射穿了而且穿透了剩餘的物體。不是堅固的洛叉有強弱之分，只是因為射箭的力量不同罷了。慧能可以稱得上是那羅延射箭並獲得獎賞的人。信物衣缽傳到慧能這裡就不再傳了，難道要像夏禹把天下傳給自己的兒子一樣嗎？ （慧）通回答：『弘忍說過，接受衣缽的人性命危如累卵。』這就是弘忍的意思。而且（慧能）領會並繼承了祖師的法則還有剩餘，如果實行教化則（能力）不足，所以後來導致了均部（指禪宗分裂）的流弊。這才驗證了慧能大師的先見之明。不傳衣缽沒有自私吝嗇的過錯。所以說：『瞭解人是明智的。』唉！
《唐荊州當陽山度門寺神秀傳》
釋神秀（Shenxiu），俗姓李，是今東京尉氏人。他年輕時廣泛閱讀經史，博學多聞。後來立志出家，剃度受戒。之後遇到了蘄州雙峰東山寺的五祖弘忍（Hongren），（弘忍）以坐禪為修行方法。神秀歎服地說：『這真是我（要追隨的）老師啊！』於是下定決心，刻苦修行，以砍柴打水來服侍（弘忍）並求得佛法。過去魏朝末年有位來自天竺的沙門達磨（Bodhidharma），得到了禪宗的精妙佛法，從釋迦牟尼佛（Sakyamuni Buddha）那裡代代相傳，以衣缽作為信物，世代相傳。達磨航海來到中國，梁武帝向他詢問有為之事，達磨重視傳授直指人心的要義。但（兩人的）思想教義相互違背，就像水和石頭相遇一樣格格不入。於是達磨去了魏國，隱居在嵩山少林寺，不久就去世了。那一年，魏國的使者宋云在蔥嶺
【English Translation】 English version: Monk asked: 'How could (Huineng) be as light as a statue made of coarse cloth?' (Hui)tong answered: 'Just like in the third year of the Taiping Xingguo era (978 AD), the current emperor ordered the reconstruction of the pagoda and renamed it Nanhua Temple.'
The commentary says: 'Why did the Fifth Patriarch (Hongren) recognize him (Huineng) based on just one commoner and pass on the robe and bowl to him?' (Hui)tong answered: '(Hongren) understood his heart with one sentence and had no more doubts. Moreover, (Huineng) remembered the essence of the mind-wheel (referring to the essence of Buddhism) as clearly as looking at the palm of his hand. Master Ren (Hongren) imparted the same Dharma, so why could (Huineng) receive the robe and bowl while at home?' Master Shenxiu was not like this. (Hui)tong answered: 'Does the Dharma choose between monks and laypeople? Whoever understands it will receive it. The Zhou dynasty enfeoffed feudal lords and distributed different objects, distinguishing between those with the same surname and those with different surnames. The Patriarch (Hongren) distinguished the diligence of (disciples) and used the robe and bowl as proof.' For example, three strong men shot at a solid Laksha (target). The first, Mojianna (strong man), hit it but did not penetrate it. The second, Boluosaijianti (strong man), pierced it but did not pass through. The third, Narayana (strong man)'s arrow, pierced it and penetrated the remaining objects. It's not that the solid Laksha had varying degrees of strength, but simply because the strength of the arrows was different. Huineng can be called the one who shot the Narayana arrow and won the prize. The robe and bowl, as a symbol of faith, were not passed on after Huineng. Was it to be like Xia Yu passing the world to his son? (Hui)tong answered: 'Hongren said that the life of the one who receives the robe and bowl is as precarious as a thread.' This is what Hongren meant. Moreover, (Huineng) understood and inherited the Patriarch's Dharma with surplus, but if he were to practice teaching, (his ability) would be insufficient, which later led to the drawbacks of the Junbu (referring to the division of Zen). This verified Master Huineng's foresight. Not passing on the robe and bowl was not a fault of selfishness and stinginess. Therefore, it is said: 'Knowing people is wise.' Alas!
《Biography of Shenxiu of Dumen Temple on Mount Dangyang in Jingzhou of the Tang Dynasty》
釋Shenxiu (Shenxiu), whose secular surname was Li, was a native of Weishi in present-day Tokyo. In his youth, he widely read scriptures and history, and was erudite and knowledgeable. Later, he aspired to leave home, shaved his head, and received the precepts. After that, he met the Fifth Patriarch Hongren (Hongren) of Shuangfeng Dongshan Temple in Qizhou, (Hongren) practiced meditation as a method of cultivation. Shenxiu exclaimed: 'This is truly my (teacher to follow)!' So he made up his mind to cultivate diligently, serving (Hongren) by chopping wood and fetching water to seek the Dharma. In the late Wei Dynasty, there was a Shramana Bodhidharma (Bodhidharma) from Tianzhu who obtained the wonderful Dharma of Zen, which was passed down from Sakyamuni Buddha (Sakyamuni Buddha) from generation to generation, with the robe and bowl as a token of faith. Bodhidharma sailed to China, and Emperor Wu of Liang asked him about purposeful matters. Bodhidharma valued the transmission of the essential meaning that directly points to the human mind. However, (the two's) thoughts and teachings contradicted each other, like water and stone meeting, incompatible. So Bodhidharma went to Wei and lived in seclusion in Shaolin Temple on Mount Song, and soon passed away. That year, the Wei envoy Song Yun was at the Congling
嶺見之。門徒發其冢。但有衣履而已。以法付慧可。可付粲。粲付道信。信付忍。忍與信俱住東山。故謂其法為東山法門。秀既事忍。忍默識之。深加器重。謂人曰。吾度人多矣。至於懸解圓照無先汝者。忍于上元中卒。秀乃往江陵當陽山居焉。四海緇徒向風而靡。道譽馨香普蒙熏灼。則天太后聞之召赴都。肩輿上殿親加跪禮。內道場豐其供施。時時問道。敕于昔住山置度門寺以旌其德。時王公已下京邑士庶兢至禮謁。望塵拜伏日有萬計。洎中宗孝和帝即位。尤加寵重。中書令張說嘗問法執弟子禮。退謂人曰。禪師身長八尺。厖眉秀目威德巍巍。王霸之器也。初秀同學能禪師與之德行相埒。互得發揚無私于道也。嘗奏天后請追能赴都。能懇而固辭。秀又自作尺牘序帝意徴之。終不能起。謂使者曰。吾形不揚。北土之人見斯短陋或不重法。又先師記吾以嶺南有緣。且不可違也。了不度大庾嶺而終。天下散傳其道。謂秀宗為北。能宗為南南北二宗名從此起。秀以神龍二年卒。士庶皆來送葬。詔賜謚曰大通禪師。又于相王舊邸造報恩寺。岐王范燕國公張說。徴士盧鴻各為碑誄。服師喪者名士達官不可勝紀。門人普寂義福併爲朝野所重。蓋宗先師之道也。
系曰。夫甘苦相傾氣味殊致。甘不勝苦則純苦乘時。苦不勝甘則
【現代漢語翻譯】 現代漢語譯本： 嶺南惠能見到慧能的門徒們打開慧能的墳墓，但裡面只有衣物和鞋子。慧能將佛法傳給了慧可（Huike，達摩的繼承人），慧可傳給粲（Can，僧璨），粲傳給道信（Daoxin），道信傳給忍（Ren，弘忍）。弘忍和道信都住在東山，所以人們稱他們的佛法為東山法門。神秀（Shenxiu）侍奉弘忍，弘忍默默地認可了他，對他非常器重，對人說：『我度化的人很多了，至於能像你這樣懸解圓照的人，沒有比你更強的了。』弘忍在上元（Shangyuan）年間去世。神秀於是前往江陵（Jiangling）的當陽山（Dangyang Mountain）居住。四海的僧人和信徒都仰慕他的風範，紛紛歸附，他的美名遠揚，普遍受到人們的敬仰。武則天（Wu Zetian）太后聽說了他，就召他前往都城。用肩輿抬他上殿，親自跪拜行禮，在內道場豐厚地供養他，時常向他請教佛法。敕令在他以前居住的山上建造度門寺（Dumen Temple），來表彰他的德行。當時王公以下，京城的士人和百姓，都爭先恐後地來拜見他，每天望塵而拜的人數以萬計。等到中宗（Zhongzong）孝和皇帝即位，對他更加寵信器重。中書令張說（Zhang Yue）曾經向他請教佛法，行弟子之禮，退下後對人說：『禪師身高八尺，濃眉秀目，威嚴德行令人敬畏，是具有王者之氣的人。』當初神秀和慧能禪師的學識和德行相當，互相促進，對佛法的弘揚沒有私心。曾經上奏武則天，請她追回慧能到都城。慧能懇切而堅決地推辭。神秀又親自寫信，陳述皇帝的意思來徵召他，最終還是不能請他出山。慧能對使者說：『我的形貌不揚，北方的人看到我這樣矮小丑陋，或許不會重視佛法。而且先師曾經預言我與嶺南有緣，我不能違揹他的遺願。』最終沒有度過大庾嶺（Dayu Mountain）而去世。天下廣泛流傳他們的佛法，稱神秀的宗派為北宗，慧能的宗派為南宗，南北二宗的名號從此開始。神秀在神龍（Shenlong）二年去世。士人和百姓都來送葬，皇帝下詔賜予他『大通禪師』的謚號。又在相王（Xiang Wang）的舊府邸建造報恩寺（Baoen Temple）。岐王（Qi Wang）、范燕國公（Fan Yan State Duke）張說、徵士盧鴻（Lu Hong）各自為他撰寫碑文和誄文。為他服喪的名士和達官數不勝數。門人普寂（Puji）、義福（Yifu）都被朝廷和民間所器重，都是繼承先師的道統。
系曰：甘甜和苦澀相互傾軋，氣味和性質截然不同。甘甜勝不過苦澀，那麼純粹的苦澀就會佔據上風；苦澀勝不過甘甜，那麼甘甜...
【English Translation】 English version: Lingjian saw it. The disciples opened his (Huineng's) tomb, but there were only clothes and shoes. He (Huineng) transmitted the Dharma to Huike (Huike, successor of Bodhidharma), who transmitted it to Can (Sengcan), Can to Daoxin, and Daoxin to Ren (Hongren). Both Hongren and Daoxin lived in Dongshan, so people called their Dharma the Dongshan Dharma Gate. Shenxiu served Hongren, who silently recognized him and valued him greatly, saying to people, 'I have saved many people, but as for those who can understand and illuminate like you, none are better than you.' Hongren passed away during the Shangyuan period. Shenxiu then went to live in Dangyang Mountain in Jiangling. Monks and followers from all over the world admired his demeanor and flocked to him. His reputation spread far and wide, and he was universally admired. Empress Wu Zetian heard of him and summoned him to the capital. She had him carried to the palace in a shoulder carriage and personally knelt down to pay her respects. She provided him with generous offerings in the inner monastery and often asked him about the Dharma. She ordered the construction of Dumen Temple on the mountain where he used to live to commend his virtue. At that time, from princes down to the scholars and common people of the capital, they all rushed to pay their respects to him, and the number of people who bowed in the dust every day numbered in the tens of thousands. When Emperor Zhongzong Xiaohua ascended the throne, he favored and valued him even more. Zhang Yue, the Zhongshu Ling (Chancellor), once asked him about the Dharma and performed the rites of a disciple. After retreating, he said to people, 'The Chan Master is eight feet tall, with thick eyebrows and beautiful eyes, and his majestic virtue is awe-inspiring. He is a man with the aura of a king.' Initially, Shenxiu and Chan Master Huineng were equal in learning and virtue, promoting each other without any selfishness towards the Dharma. He once奏 (zòu, submitted a memorial) to Empress Wu Zetian, requesting her to recall Huineng to the capital. Huineng earnestly and firmly declined. Shenxiu also personally wrote a letter, stating the emperor's intention to summon him, but in the end, he could not persuade him to come out of the mountain. Huineng said to the messenger, 'My appearance is not outstanding. People in the north may not value the Dharma if they see me so short and ugly. Moreover, the former teacher once predicted that I have an affinity with Lingnan, and I cannot violate his wishes.' In the end, he did not cross Dayu Mountain and passed away. Their Dharma spread widely throughout the world, and Shenxiu's school was called the Northern School, and Huineng's school was called the Southern School. The names of the Northern and Southern Schools began from this point. Shenxiu passed away in the second year of Shenlong. Scholars and common people all came to attend the funeral, and the emperor issued an edict posthumously conferring upon him the title of 'Great Penetration Chan Master'. Baoen Temple was also built at the old residence of Prince Xiang. Prince Qi, Duke Zhang Yue of Fan Yan State, and recluse Lu Hong each wrote inscriptions and eulogies for him. The number of famous scholars and high officials who mourned for him was countless. His disciples Puji and Yifu were both valued by the court and the people, and they all inherited the teachings of their former teacher.
It is said: Sweetness and bitterness oppose each other, and their tastes and properties are completely different. If sweetness cannot overcome bitterness, then pure bitterness will prevail; if bitterness cannot overcome sweetness, then sweetness...
純甘用事。如是則為藥治病。偏重必離也。昔者達磨沒而微言絕。五祖喪而大義乖。秀也拂拭以明心。能也俱非而唱道。及乎流化北方。尚修練之勤。從是分岐南。服興頓門之說。由茲荷澤行於中土。以頓門隔修練之煩。未移磐石。將弦促象韋之者。空費躁心。致令各親其親同黨其黨。故有盧奕之彈奏神會之徙遷。伊蓋施療專其一味之咎也。遂見甘苦相傾之驗矣。理病未效乖競先成。只宜為法重人。何至因人損法。二弟子濯擊師足。洗垢未遑折脛斯見。其是之喻歟。
唐袁州蒙山慧明傳
釋慧明。姓陳氏。鄱陽人也。本陳宣帝之孫。國亡散為編甿矣。明少出家于永昌寺。懷道頗切扣雙峰之法。高宗之世依忍禪師法席。極意研尋。初無證悟若喪家之犬焉。忽聞五祖密付衣缽與盧居士。率同意數十許人。躡跡急追至大庾嶺。明最先見。余輩未及。能祖見已便擲袈裟。明曰。我來為法非望衣缽也。時能祖便於嶺首一向指訂。明皆洞達悲喜交至。問能曰。某宜何往。能記之曰。遇蒙當居。逢袁可止。明再拜而去。便更其名。以舊云道明也。下嶺紿諸僧曰向陟崔嵬遠望杳無軌跡。僧即退轉。一說居士擲衣缽于磐石曰。此衣為信。豈可力爭耶。任君拈去。明遂手掀如負鈞石而無舉分。拱立舍旃。則咸享四年也。以明未
【現代漢語翻譯】 現代漢語譯本：
只知道一味地使用甘味藥。如果這樣，就成了用藥物來治療疾病。偏重一方必然會產生偏差。從前，達摩（Bodhidharma，禪宗始祖）圓寂后，精妙的教義就斷絕了；五祖（弘忍，禪宗五祖）去世后，偉大的宗旨就背離了。神秀（Shenxiu，禪宗大師）拂拭鏡子來求明心，慧能（Huineng，禪宗六祖）則主張『本來無一物』來闡揚佛道。等到禪宗流傳到北方，人們崇尚勤奮的修行；由此分出南方禪宗，盛行頓悟之說。因此，荷澤宗（Heze school，禪宗支派）在中土盛行，用頓悟來隔斷修行的繁瑣。但這種影響並未能撼動原有的基礎，就像用琴絃來調整象韋之鼓，只會白費心思。導致人們各自親近自己的親人，結成自己的黨派。所以有了盧奕（Lu Yi，人名）的彈劾和神會（Shenhui，荷澤宗大師）的遷徙。這都是因為像伊蓋（Yi Gai，人名）那樣用藥只專一味造成的過失。於是就看到了甘味和苦味相互傾軋的驗證了。治療疾病沒有效果，爭鬥卻先開始了。只應該因為佛法而尊重人，怎麼能因為人而損害佛法呢？兩個弟子洗腳，洗去污垢尚且來不及，就折斷了脛骨，這大概就是這種比喻吧。
唐朝袁州蒙山慧明傳
釋慧明（Shi Huiming，僧人），姓陳，是鄱陽人。原本是陳宣帝的孫子。國家滅亡后，就分散成為平民了。慧明從小在永昌寺出家。對佛道的追求非常懇切，探求雙峰山（Shuangfeng Mountain，山名）的禪法。高宗時期，依止忍禪師（Ren Chanshi，禪宗大師）的法座，極力研究探尋，起初沒有證悟，就像喪家之犬一樣。忽然聽說五祖秘密地將衣缽傳給了盧居士（Lu Jushi，慧能），就率領數十個志同道合的人，沿著足跡緊急追趕到大庾嶺（Dayu Mountain，山名）。慧明最先趕到，其他人還沒到。慧能看到他來了，就扔下袈裟。慧明說：『我來是爲了求法，不是爲了覬覦衣缽。』當時慧能就在山嶺上直接指點他。慧明都完全領悟，悲喜交加。問慧能說：『我應該到哪裡去呢？』慧能記著說：『遇到蒙山（Meng Mountain，山名）就居住，遇到袁州（Yuanzhou，地名）就可以停止。』慧明再次拜謝后離去。就更改了他的名字，因為以前叫做道明。下山後欺騙眾僧說：『向上攀登，遠遠望去，杳無軌跡。』眾僧就退回去了。另一種說法是居士將衣缽扔在磐石上說：『這件袈裟是信物，怎麼可以用武力爭奪呢？任憑你拿去。』慧明就用手去拿，卻像揹負著鈞石一樣，沒有辦法舉起分毫。拱手站立，捨棄了爭奪。那是咸亨四年。因為慧明還沒有... English version:
They only know to use sweet medicine exclusively. If so, it becomes using medicine to treat illness. Leaning towards one side will inevitably lead to deviation. In the past, after Bodhidharma (the founder of Zen Buddhism) passed away, the subtle teachings were cut off; after the Fifth Patriarch (Hongren, the Fifth Patriarch of Zen) died, the great principles were deviated from. Shenxiu (a Zen master) dusted the mirror to seek enlightenment, while Huineng (the Sixth Patriarch of Zen) advocated 'originally there is nothing' to expound the Buddhist path. When Zen Buddhism spread to the north, people admired diligent practice; from this, the Southern Zen school branched out, and the theory of sudden enlightenment prevailed. Therefore, the Heze school (a branch of Zen Buddhism) became popular in the Central Plains, using sudden enlightenment to cut off the tediousness of practice. However, this influence failed to shake the original foundation, just like using strings to adjust the elephant-hide drum, which would only waste effort. It led people to be close to their own relatives and form their own factions. Therefore, there was Lu Yi's (a person's name) impeachment and Shenhui's (a master of the Heze school) migration. This is all because of the fault of using only one flavor of medicine like Yi Gai (a person's name). Thus, the verification of the mutual exclusion of sweetness and bitterness was seen. Treating the disease was ineffective, but the struggle started first. One should only respect people because of the Dharma, how can one damage the Dharma because of people? Two disciples washed their feet, and before they could wash away the dirt, they broke their shins, which is probably this metaphor.
Biography of Huiming of Meng Mountain in Yuanzhou, Tang Dynasty
Shi Huiming (a monk), surnamed Chen, was a native of Poyang. He was originally the grandson of Emperor Xuan of Chen. After the country was destroyed, he was scattered and became a commoner. Huiming became a monk at Yongchang Temple at a young age. He was very earnest in his pursuit of the Buddhist path, exploring the Chan methods of Shuangfeng Mountain (a mountain name). During the reign of Emperor Gaozong, he relied on the seat of Zen Master Ren (a Zen master), and tried his best to study and explore, but at first he had no enlightenment, like a homeless dog. Suddenly, he heard that the Fifth Patriarch had secretly passed the robe and bowl to Layman Lu (Huineng), so he led dozens of like-minded people and urgently chased after him along the trail to Dayu Mountain (a mountain name). Huiming arrived first, and the others had not yet arrived. When Huineng saw him coming, he threw down the robe and bowl. Huiming said, 'I came to seek the Dharma, not to covet the robe and bowl.' At that time, Huineng directly pointed him out on the ridge. Huiming fully understood, and was filled with both sorrow and joy. He asked Huineng, 'Where should I go?' Huineng remembered and said, 'Reside when you encounter Meng Mountain (a mountain name), and stop when you encounter Yuanzhou (a place name).' Huiming bowed again and left. He then changed his name, because he was formerly called Daoming. After going down the mountain, he deceived the monks and said, 'Climbing upwards, looking far away, there is no trace.' The monks then retreated. Another saying is that the layman threw the robe and bowl on the rock and said, 'This robe is a token, how can it be forcibly contested? Let you take it.' Huiming then tried to pick it up with his hand, but it was like carrying a heavy stone, and he could not lift it at all. He stood with his hands folded, abandoning the contention. That was the fourth year of Xianheng. Because Huiming had not yet...
【English Translation】 Only use sweet medicine. If so, it is using medicine to treat illness. Overemphasis will lead to deviation. In the past, after Bodhidharma (the founder of Zen Buddhism) passed away, the subtle teachings were cut off; after the Fifth Patriarch (Hongren, the Fifth Patriarch of Zen) died, the great principles were deviated from. Shenxiu (a Zen master) dusted the mirror to seek enlightenment, while Huineng (the Sixth Patriarch of Zen) advocated 'originally there is nothing' to expound the Buddhist path. When Zen Buddhism spread to the north, people admired diligent practice; from this, the Southern Zen school branched out, and the theory of sudden enlightenment prevailed. Therefore, the Heze school (a branch of Zen Buddhism) became popular in the Central Plains, using sudden enlightenment to cut off the tediousness of practice. However, this influence failed to shake the original foundation, just like using strings to adjust the elephant-hide drum, which would only waste effort. It led people to be close to their own relatives and form their own factions. Therefore, there was Lu Yi's (a person's name) impeachment and Shenhui's (a master of the Heze school) migration. This is all because of the fault of using only one flavor of medicine like Yi Gai (a person's name). Thus, the verification of the mutual exclusion of sweetness and bitterness was seen. Treating the disease was ineffective, but the struggle started first. One should only respect people because of the Dharma, how can one damage the Dharma because of people? Two disciples washed their feet, and before they could wash away the dirt, they broke their shins, which is probably this metaphor. Biography of Huiming of Meng Mountain in Yuanzhou, Tang Dynasty Shi Huiming (a monk), surnamed Chen, was a native of Poyang. He was originally the grandson of Emperor Xuan of Chen. After the country was destroyed, he was scattered and became a commoner. Huiming became a monk at Yongchang Temple at a young age. He was very earnest in his pursuit of the Buddhist path, exploring the Chan methods of Shuangfeng Mountain (a mountain name). During the reign of Emperor Gaozong, he relied on the seat of Zen Master Ren (a Zen master), and tried his best to study and explore, but at first he had no enlightenment, like a homeless dog. Suddenly, he heard that the Fifth Patriarch had secretly passed the robe and bowl to Layman Lu (Huineng), so he led dozens of like-minded people and urgently chased after him along the trail to Dayu Mountain (a mountain name). Huiming arrived first, and the others had not yet arrived. When Huineng saw him coming, he threw down the robe and bowl. Huiming said, 'I came to seek the Dharma, not to covet the robe and bowl.' At that time, Huineng directly pointed him out on the ridge. Huiming fully understood, and was filled with both sorrow and joy. He asked Huineng, 'Where should I go?' Huineng remembered and said, 'Reside when you encounter Meng Mountain (a mountain name), and stop when you encounter Yuanzhou (a place name).' Huiming bowed again and left. He then changed his name, because he was formerly called Daoming. After going down the mountain, he deceived the monks and said, 'Climbing upwards, looking far away, there is no trace.' The monks then retreated. Another saying is that the layman threw the robe and bowl on the rock and said, 'This robe is a token, how can it be forcibly contested? Let you take it.' Huiming then tried to pick it up with his hand, but it was like carrying a heavy stone, and he could not lift it at all. He stood with his hands folded, abandoning the contention. That was the fourth year of Xianheng. Because Huiming had not yet...
舍家曾署諸衛。故有將軍之號矣。宜春太守秦琢奏謚號焉。
唐洛京荷澤寺神會傳
釋神會。姓高。襄陽人也。年方幼學厥性惇明。從師傳授五經。克通幽賾。次尋莊老靈府廓然。覽後漢書知浮圖之說。由是于釋教留神。乃無仕進之意。辭親投本府國昌寺顥元法師下出家。其諷誦群經易同反掌。全大律儀匪貪講貫。聞嶺表曹侯溪慧能禪師盛揚法道學者駿奔。乃敩善財南方參問。裂裳裹足。以千里為跬步之間耳。及見能問會曰。從何所來。答曰。無所從來。能曰。汝不歸去。答曰。一無所歸。能曰。汝太茫茫。答曰。身緣在路。能曰。由自未到。答曰。今已得到且無滯留。居曹溪數載。后遍尋名跡。開元八年敕配住南陽龍興寺。續于洛陽大行禪法聲彩發揮。先是兩京之間皆宗神秀。若不淰之魚鮪附沼龍也。從見會明心六祖之風。蕩其漸修之道矣。南北二宗時始判焉。致普寂之門盈而後虛。天寶中御史盧弈阿比于寂。誣奏會聚徒疑萌不利。玄宗召赴京。時駕幸昭應。湯池得對言理允愜。敕移往均部。二年敕徙荊州開元寺般若院住焉。十四年范陽安祿山舉兵內向。兩京版蕩駕幸巴蜀。副元帥郭子儀率兵平殄。然于飛挽索然。用右僕射裴冕權計。大府各置戒壇度僧。僧稅緡謂之香水錢。聚是以助軍須。初洛都先陷
【現代漢語翻譯】 現代漢語譯本： 他曾在諸衛署任官職，所以有將軍的稱號。宜春太守秦琢上奏請求賜予謚號。
唐洛京荷澤寺神會傳
釋神會（釋：佛教僧侶的尊稱；神會：人名）。姓高，是襄陽人。年幼時就學，天性淳厚聰明。跟隨老師學習傳授的五經，能夠通曉其中的深奧之處。後來又研習莊子、老子的學說，心胸開闊。閱讀《後漢書》后，瞭解了佛教的說法，從此對佛教非常用心，沒有做官的想法。告別父母，投奔本府國昌寺顥元法師出家。他誦讀各種佛經，就像翻手掌一樣容易。完全遵守佛教的律儀，不貪圖講解經文。聽說嶺南曹溪慧能禪師（慧能：六祖慧能，禪宗祖師）盛大地宣揚佛法，學人都像駿馬一樣奔向他，於是傚法善財童子（善財童子：佛教故事人物，為求佛法而四處參訪），前往南方參拜請教。撕裂衣服包裹雙腳，把千里路程當作近在咫尺。等到見到慧能，慧能問神會說：『你從哪裡來？』神會回答說：『無所從來。』慧能說：『你不回去嗎？』神會回答說：『一無所歸。』慧能說：『你太茫然了。』神會回答說：『身緣還在路上。』慧能說：『因為還沒有到達。』神會回答說：『現在已經到達，並且沒有停留。』在曹溪住了幾年，後來遍訪名勝古蹟。開元八年，奉皇帝的命令，安排住在南陽龍興寺。後來在洛陽大力弘揚禪法，聲名遠揚。在此之前，兩京（長安和洛陽）之間都信奉神秀（神秀：禪宗人物）。如果不歸附神會，就像魚蝦依附於沼澤中的龍一樣。自從見到神會闡明心性，發揚六祖慧能的風範，掃蕩了漸修的道路。南北二宗（禪宗的南北兩派）這時才開始分判。導致普寂（普寂：禪宗人物，神秀的弟子）的門庭由興盛轉為衰落。天寶年間，御史盧弈因為與普寂關係密切，誣告神會聚眾，圖謀不軌。玄宗皇帝召見神會到京城。當時皇帝駕臨昭應，在湯池接見了他，神會的言論符合皇帝的心意。皇帝下令將他遷往均部。兩年後，皇帝下令將他遷往荊州開元寺般若院居住。天寶十四年，范陽安祿山（安祿山：唐朝叛將）起兵反叛朝廷，兩京淪陷，皇帝逃往巴蜀。副元帥郭子儀（郭子儀：唐朝將領）率兵平定叛亂。然而，軍用物資匱乏，於是採用右僕射裴冕（裴冕：唐朝官員）的權宜之計，在大府各地設定戒壇，度化僧人。向僧人徵收稅款，稱為『香水錢』，用以資助軍需。當初洛陽首先陷落
【English Translation】 English version: He once held positions in the imperial guards, hence the title of General. Qin Zhuo (Qin Zhuo: name of a person), the Prefect of Yichun, memorialized the court to grant him a posthumous title.
Biography of Shenhui (Shenhui: name of a person) of Heze Temple in Luoyang during the Tang Dynasty
The Buddhist monk Shenhui (Shenhui: name of a person), whose surname was Gao, was a native of Xiangyang. From a young age, he was earnest and intelligent. He studied the Five Classics under teachers, mastering their profound meanings. Later, he explored the philosophies of Zhuangzi and Laozi, broadening his mind. After reading the Book of the Later Han Dynasty, he learned about the teachings of Buddhism, and from then on, he devoted himself to Buddhism, having no intention of pursuing an official career. He bid farewell to his parents and joined the monk Haoyuan (Haoyuan: name of a person) at Guochang Temple in his prefecture to become a monk. He recited various Buddhist scriptures as easily as turning his hand. He fully observed the Buddhist precepts and did not covet lecturing on the scriptures. Hearing that Zen Master Huineng (Huineng: the Sixth Patriarch of Zen Buddhism) of Caoxi in Lingnan was greatly propagating the Dharma, and that scholars were flocking to him like horses, he followed the example of Sudhana (Sudhana: a character in Buddhist stories who travels everywhere seeking the Dharma) and went south to seek instruction. He tore his clothes to wrap his feet, treating a thousand miles as if it were a short distance. When he met Huineng, Huineng asked Shenhui, 'Where do you come from?' Shenhui replied, 'I come from nowhere.' Huineng said, 'Are you not going back?' Shenhui replied, 'I have nowhere to return.' Huineng said, 'You are too vague.' Shenhui replied, 'My karmic connection is still on the road.' Huineng said, 'Because you have not yet arrived.' Shenhui replied, 'Now I have arrived and there is no lingering.' He stayed in Caoxi for several years, and later traveled to famous sites. In the eighth year of the Kaiyuan era, he was ordered by the emperor to reside at Longxing Temple in Nanyang. Later, he vigorously promoted Zen Buddhism in Luoyang, and his reputation spread far and wide. Before this, everyone between the two capitals (Chang'an and Luoyang) revered Shenxiu (Shenxiu: a Zen Buddhist figure). If one did not attach oneself to Shenhui, it would be like fish and shrimp attaching themselves to a dragon in a swamp. Since seeing Shenhui clarify the mind and promote the style of the Sixth Patriarch Huineng, he swept away the path of gradual cultivation. The Northern and Southern Schools (of Zen Buddhism) began to be distinguished at this time. This led to the decline of Puji's (Puji: a Zen Buddhist figure, Shenxiu's disciple) following. During the Tianbao era, the censor Lu Yi, because of his close relationship with Puji, falsely accused Shenhui of gathering a crowd and plotting rebellion. Emperor Xuanzong summoned Shenhui to the capital. At that time, the emperor was visiting Zhaoying, and he met Shenhui at Tangchi. Shenhui's words pleased the emperor. The emperor ordered him to be transferred to Junbu. Two years later, the emperor ordered him to be transferred to live in the Prajna Courtyard of Kaiyuan Temple in Jingzhou. In the fourteenth year of the Tianbao era, An Lushan (An Lushan: a Tang Dynasty rebel general) of Fanyang launched a rebellion against the court, the two capitals fell, and the emperor fled to Bashu. Vice Marshal Guo Ziyi (Guo Ziyi: a Tang Dynasty general) led troops to quell the rebellion. However, military supplies were scarce, so the expedient plan of the Right Minister Pei Mian (Pei Mian: a Tang Dynasty official) was adopted, and ordination platforms were set up in various government offices to ordain monks. Taxes were collected from the monks, called 'incense and water money,' to help support the military. Initially, Luoyang fell first.
。會越在草莽。時盧弈為賊所戮。群議乃請會主其壇度。於時寺宇宮觀鞠為灰燼。乃權創一院悉資苦蓋。而中筑方壇。所獲財帛頓支軍費。代宗郭子儀收復兩京。會之濟用頗有力焉。肅宗皇帝詔入內供養。敕將作大匠並功齊力。為造禪宇于荷澤寺中是也。會之敷演顯發能祖之宗風。使秀之門寂寞矣。上元元年囑別門人。避座望空頂禮歸方丈。其夜示滅。受生九十三歲矣。即建午月十三日也。遷塔于洛陽寶應寺。敕謚大師曰真宗。塔號般若焉。
系曰。修其教不易其俗。齊其政不易其宜者。貴其漸也。會師自南徂北行曹溪之法。洛中彌盛如能不自異。外護已成則可矣。況乎旁無力輪人之多僻。欲無放逐其可得乎。或曰。其過不多何遽是乎。通曰。犯時之忌罪不在大。失其所適過不在深。后之觀此急知時事歟。是以佛萬劫學化行者。知化行難耳。無令固己而損法。慎之哉。
唐潤州竹林寺曇璀傳
釋曇璀。俗姓顧氏。吳郡人也。肇國著姓其來彌光。丞相有佐命之勛。尚書有挺濟之譽。衣冠鼎胄。太岳峻岱峰之高。令問徽猷。江漢為南國之紀。星象降精靈祇效祉。德備胎教香符夢徴。玄圭應上聖之祥。神寶蓄河汾之氣。特受異準生而不凡。襁褓之日而童蒙來求。佩觿之時而忘身殉道。和敏而純素。溫恭而
【現代漢語翻譯】 現代漢語譯本：慧能（Huìnéng）禪師的教法在草莽中傳播。當時盧弈（Lú Yì）被賊人殺害，眾人商議請慧能主持壇度。那時寺廟宮觀都被燒成灰燼，於是暫時建造一所簡陋的院落，中間築起方形的壇。所獲得的財物都用來支援軍費。代宗（Dàizōng）時郭子儀（Guō Zǐyí）收復兩京，慧能的資助頗有力量。肅宗（Sùzōng）皇帝下詔請慧能入內供養，命令將作大匠（Jiàngzuò Dàjiàng）和工匠們一起在荷澤寺（Hézé Sì）中建造禪宇。慧能的闡述顯發了能祖（Néngzǔ，指六祖慧能）的宗風，使得神秀（Shénxiù）一派寂寞了。上元（Shàngyuán）元年，慧能囑咐弟子們，避開座位，向空中頂禮，回到方丈室。當夜示寂，享年九十三歲。就在建午月十三日。遷塔于洛陽寶應寺（Luòyáng Bǎoyìng Sì）。皇帝敕謚大師為真宗（Zhēnzōng），塔號般若（Bōrě）塔。
系曰：改變其教義而不改變其風俗，整頓其政事而不改變其適宜之處，這是因為重視循序漸進。慧能禪師從南方到北方，推行曹溪（Cáoxī，指六祖慧能的道場）的法門，在洛陽一帶非常興盛，如果能夠不標新立異，外在的護持自然會形成。更何況旁邊沒有強有力的支持者，人們又多有偏頗之見，想要不被放逐，怎麼可能呢？有人說：『他的過錯不多，為什麼這麼快就遭到這樣的對待呢？』我說：『觸犯了當時的禁忌，罪過不在於大小；失去了適宜的處境，過錯不在於深淺。』後人看到這些，應該趕緊了解時事啊！因此，佛陀歷經萬劫學習化導眾生，是因為知道化導眾生是很難的。不要固執己見而損害佛法，要謹慎啊！
唐潤州竹林寺曇璀（Táncuǐ）傳
釋曇璀，俗姓顧氏，吳郡人。顧氏家族世代顯赫，其來歷非常光輝。家族中曾有輔佐皇帝成就大業的丞相，也有以正直節操聞名於世的尚書。這樣的名門望族，如同太岳（Tàiyuè）和峻岱（Jùndài）一樣高聳，美好的名聲和功績，如同長江和漢水一樣成為南方的典範。星象降下吉祥，神祇也來獻上福祉，德行完備，受到良好的胎教，夢中出現吉祥的徵兆。玄圭（Xuánguī）應驗了聖人的祥瑞，神寶蘊藏著河汾（Héfén）一帶的靈氣。曇璀天生異稟，生來就不平凡。還在襁褓之中，就有孩童來向他求教；到了學習的年齡，就忘記自身而獻身於佛道。他性格溫和聰敏而純樸，溫順恭敬而
【English Translation】 English version: Huineng's (Huìnéng, the Sixth Patriarch) teachings spread among the common people. At that time, Lu Yi (Lú Yì) was killed by bandits, and the people discussed inviting Huineng to preside over the ordination platform. At that time, temples and palaces were burned to ashes, so a simple courtyard was temporarily built, with a square platform in the middle. The money obtained was used to support military expenses. During the reign of Emperor Daizong (Dàizōng), Guo Ziyi (Guō Zǐyí) recovered the two capitals, and Huineng's assistance was quite powerful. Emperor Suzong (Sùzōng) issued an edict inviting Huineng to be supported in the palace, and ordered the Jiangzuo Dajiang (Jiàngzuò Dàjiàng, Director of Construction) and craftsmen to build a Chan monastery in Heze Temple (Hézé Sì). Huineng's exposition manifested the ancestral style of Néngzǔ (Néngzǔ, referring to the Sixth Patriarch Huineng), making the Shenxiu (Shénxiù) school desolate. In the first year of Shangyuan (Shàngyuán), Huineng instructed his disciples to avoid the seat, bow to the sky, and return to the abbot's room. He passed away that night, at the age of ninety-three. It was on the thirteenth day of the Jianwu month. The pagoda was moved to Baoying Temple (Bǎoyìng Sì) in Luoyang. The emperor posthumously conferred the title of True Ancestor (Zhēnzōng) to the Great Master, and the pagoda was named Prajna (Bōrě) Pagoda.
It is said: To change its teachings without changing its customs, to rectify its politics without changing its suitability, is to value gradual progress. Chan Master Huineng went from the south to the north, promoting the Dharma of Caoxi (Cáoxī, referring to the Sixth Patriarch Huineng's monastery), which flourished in the Luoyang area. If he could avoid being unconventional, external support would naturally form. Moreover, without strong supporters and with many people holding biased views, how could he avoid being exiled? Someone said, 'His faults were not many, why was he treated like this so quickly?' I said, 'Offending the taboos of the time, the crime is not in its size; losing the appropriate situation, the fault is not in its depth.' Later generations should quickly understand the current affairs when they see this! Therefore, the Buddha studied for countless kalpas to transform sentient beings, because he knew that transforming sentient beings is difficult. Do not stubbornly cling to your own views and damage the Dharma, be careful!
Biography of Tan Cui (Táncuǐ) of Zhulin Temple (Zhúlín Sì) in Runzhou (Rùnzhōu) of the Tang Dynasty
釋Táncuǐ, whose lay surname was Gu, was a native of Wujun. The Gu family was prominent for generations, and its origins were very glorious. There were prime ministers in the family who assisted the emperor in achieving great undertakings, and there were also ministers who were known for their integrity and reputation. Such a prominent family was as towering as Mount Tai (Tàiyuè) and Mount Jun (Jùndài), and its good reputation and achievements were as exemplary as the Yangtze River and the Han River in the south. Auspicious stars descended, and deities came to offer blessings. His virtue was complete, he received a good prenatal education, and auspicious omens appeared in his dreams. The Xuangui (Xuánguī) verified the auspiciousness of the sage, and the divine treasure contained the aura of the Héfén area. Tan Cui was born with extraordinary talents and was not ordinary from birth. While still in swaddling clothes, children came to ask him for guidance; when he reached the age of learning, he forgot himself and dedicated himself to the Buddhist path. He was gentle, intelligent, pure, gentle, and respectful.
克明。神器夙昭清風漸扇。遂勉節出塵棲心物表。金經秘藏一日萬言。不逾歲敘而大經淹通。遂于晚年緬懷宗匠。始事牛頭山融大師。融醇懿瑰雄。東夏之達磨歟。梵幢寶柱大海津。梁目以上根。乃誨之。曰色聲為無生之鴆毒。受想是至人之坑阱。致遠多泥。子不務乎。璀默而審之。直轡獨上餐甘露味飲蒲萄漿。猶金翅不食異類帝釋無共鬼居。乃晦跡鐘山斷其漏習。養金剛定趣大能位。納衣空林多歷年所。時淮南導首廣陵覺禪師。江左名德建業如法師。咸杖錫方來降心義體。握珠懷寶虛往實歸。則天皇母臨朝龔行佛事。高其道業周勤詔書。時棲霞約法師梵門之秀杰。躬以敦勸朝天抗詔。皇明恐未然也。璀曰。岐伯辭帝舜之師。干木謝文侯之命。玄暢以善論而抗宋主。惠遠不下山而傲齊后。彼何人哉。由是遁北阜。逾東岡。考槃云冥。后止於竹林之隩。葺宇簋缶而告老焉。既而紹列聖之鴻徽。繼前賢之能事。翼亮皇梵保寧天人。俄端然入定七日而滅。春秋六十二。是歲天授三年二月六日也。翌日依天竺法火化遺骸。收灰建塔。士庶含酸悉皆號慟。門弟子僧感僧頵等。刻石紀事奉全師禮。正議大夫使持節潤州刺史汝南郡升。向風遐想悅而久之。褒德尚賢贊成厥美焉。
唐金陵延祚寺法持傳
釋法持。俗姓張氏
【現代漢語翻譯】 現代漢語譯本： 克明啊，（唐朝僧人法持的字）。皇家的威望早已彰顯，清正的風氣也逐漸傳播開來。於是他努力約束自己，超脫世俗，將心靈寄託於物質之外。佛經的秘密藏於心中，一日誦讀萬言。不到一年，就對大乘經典融會貫通。因此在晚年，他緬懷宗門大師，開始追隨牛頭山的融大師（牛頭宗創始人法融）。法融大師品德醇厚，才華橫溢，堪稱東土的達摩（禪宗始祖菩提達摩）啊！他是佛法的寶幢，眾生的燈塔，是大海中的津樑，是梁朝慧眼識珠的大師。於是法融大師教誨法持說：『色、聲是使人沉淪的鴆毒，受、想是聖人也會陷入的陷阱。追求遠大目標往往會陷入泥潭，你難道不努力嗎？』法持沉默而仔細地思考這些話，然後堅定地獨自前行，以甘露為食，以葡萄漿為飲，就像金翅鳥不吃其他種類的食物，帝釋天不與鬼類同住一樣。於是他隱匿於鐘山，斷絕世俗的習氣，修養金剛禪定，追求大能的果位。他身披破舊的袈裟，在空曠的樹林中度過了許多年。當時淮南的領袖廣陵覺禪師，以及江左的名僧建業如法師，都拄著錫杖前來，虛心請教佛法的精義。他們帶著疑問而來，滿載著佛法的智慧而歸。那時，天皇的母親臨朝執政，虔誠地舉行佛事，讚賞法持的道業，多次頒佈詔書。當時棲霞寺的約法師是佛門中的傑出人才，親自勸說法持上朝，但法持抗拒了詔命。皇上擔心這樣不好。法持說：『岐伯辭謝了帝舜的老師之位，干木拒絕了魏文侯的任命，玄暢因為善於辯論而對抗宋主，慧遠不肯下山而傲視齊后。他們是什麼樣的人啊！』因此，法持隱遁到北面的山丘，越過東面的山岡，過著隱居的生活。後來，他隱居在竹林的深處，用簡陋的房屋和瓦罐度過晚年。他繼承了歷代聖賢的偉大功績，繼承了前代賢人的能力，輔佐皇室，保佑天人。不久，他安詳地入定，七天後圓寂，享年六十二歲。那一年是天授三年二月六日。第二天，按照天竺的習俗火化了他的遺體，收集骨灰建造佛塔。士人和百姓都悲痛地哭泣。他的弟子僧感、僧頵等人，刻石記載他的事蹟，以表達對老師的敬意。正議大夫、使持節潤州刺史、汝南郡升，仰慕他的風範，久久地讚歎他，讚揚他的美德和賢能。
《唐金陵延祚寺法持傳》
釋法持（唐朝僧人），俗姓張氏。
【English Translation】 English version: Ke Ming (Fa Chi's courtesy name, a Tang Dynasty monk). The imperial prestige had long been manifested, and the pure and upright atmosphere gradually spread. Therefore, he strived to restrain himself, transcended the mundane world, and placed his mind beyond material things. The secrets of the golden scriptures were hidden in his heart, and he recited ten thousand words a day. In less than a year, he had a thorough understanding of the Mahayana scriptures. Therefore, in his later years, he cherished the memory of the masters of the sect and began to follow Master Rong of Niutou Mountain (Fa Rong, the founder of the Niutou School). Master Fa Rong was of pure character and outstanding talent, worthy of being called the Bodhidharma (the founder of Zen Buddhism) of the Eastern Land! He was the precious banner of the Buddha's teachings, the lighthouse of sentient beings, the ferry in the sea, and the master who recognized talents in the Liang Dynasty. So Master Fa Rong taught Fa Chi, saying: 'Form and sound are the poisonous drugs that make people sink, and perception and thought are the pitfalls that even saints will fall into. Pursuing distant goals often leads to being trapped in the mud, don't you strive?' Fa Chi silently and carefully considered these words, and then firmly moved forward alone, taking nectar as food and grape juice as drink, just like the Garuda bird does not eat other kinds of food, and the Lord Indra does not live with ghosts. Therefore, he hid in Zhongshan, cut off worldly habits, cultivated the Vajra Samadhi, and pursued the position of great power. He wore tattered robes and spent many years in the empty forest. At that time, the leader of Huainan, Chan Master Jue of Guangling, and the famous monk of Jiangzuo, Dharma Master Ru of Jianye, all came with their staffs, humbly seeking the essence of the Dharma. They came with questions and returned full of the wisdom of the Dharma. At that time, the Empress Mother was in power, piously performing Buddhist affairs, praising Fa Chi's Taoist achievements, and issuing edicts many times. At that time, Dharma Master Yue of Qixia Temple was an outstanding talent in Buddhism, and personally persuaded Fa Chi to go to court, but Fa Chi resisted the imperial order. The emperor was worried that this was not good. Fa Chi said: 'Qi Bo declined the position of Emperor Shun's teacher, Gan Mu refused the appointment of Marquis Wen of Wei, Xuan Chang resisted the Song Lord because he was good at debate, and Hui Yuan refused to go down the mountain and looked down on the Qi Empress. What kind of people are they!' Therefore, Fa Chi retreated to the hills in the north, crossed the hills in the east, and lived a secluded life. Later, he lived in seclusion in the depths of the bamboo forest, spending his old age in simple houses and earthenware pots. He inherited the great achievements of the past sages, inherited the abilities of the previous virtuous people, assisted the royal family, and protected the gods and humans. Soon, he entered samadhi peacefully and passed away seven days later at the age of sixty-two. That year was the sixth day of the second month of the third year of Tianshou. The next day, his remains were cremated according to the customs of Tianzhu (India), and his ashes were collected to build a pagoda. Scholars and commoners all wept in sorrow. His disciples, Seng Gan, Seng Yun, and others, carved stones to record his deeds in order to express their respect for their teacher. Zheng Yi Da Fu, Shi Chi Jie Run Zhou Ci Shi, Ru Nan Jun Sheng, admired his demeanor, praised him for a long time, and praised his virtues and talents.
Biography of Fa Chi of Yanzuo Temple in Jinling, Tang Dynasty
釋 Fa Chi (A Tang Dynasty monk), whose secular surname was Zhang.
。潤州江寧人也。儀貌邕肅膚體至潤。幼而棄俗長事明師。天機內發識浪外澄。年十三聞黃梅忍大師。特往禮謁。蒙示法要。領解幽玄。后歸青山重事方禪師。更明宗極。命其入室傳燈繼明。紹跡山門大宣道化。方既出山凡是學眾咸悉從其咨稟心要。聲價騰遠海內聞知。數年之中四部依慕。時黃梅謝緣去世。謂弟子玄賾曰。後傳吾法者可有十人。金陵法持即其一也。是知兩處禪宗重代相襲。后以法眼付門人智威。長安二年九月五日終於延祚寺。遺囑令露骸松下飼諸禽獸。令得飲食血肉者發菩提心。其日空中有神幡數首。從西而來繞山數轉。眾人咸見。先居幽棲故院竹林變白。報齡六十有八矣。
唐越州雲門寺道亮傳
釋道亮。姓朱氏。越州人也。厥考前刺會稽郡。亮年八歲。出家極通經業。受具後學河中三論。復講涅槃經。尋入深谷破衣覆形蔬食資命。不交俗務直守童真。神龍元年孝和皇帝詔亮與法席宗師十人。入長樂大內坐夏安居。時帝命受菩薩戒。睿宗及妃後送異錦衾氈席。二年詔于西園問道。朝廷欽貴。大都督李孝逸工部尚書張錫國子監周業崔融秘書監賀知章睦州刺史康詵。同心慕仰請問禪心。多結師資或傳香火。卒年八十二。門人慧遠等建塔。萬齊融為銘紀述。
唐荊州碧澗寺道俊傳
【現代漢語翻譯】 現代漢語譯本： （法持禪師）是潤州江寧人。（潤州：今江蘇鎮江，江寧：今南京）他容貌端莊肅穆，面板細膩潤澤。年幼時就捨棄世俗，長大後跟隨名師學習。天生的智慧從內心涌發，認識的波濤向外澄凈。十三歲時，聽到黃梅山的忍大師（指弘忍，禪宗五祖）的名聲，特地前去拜見，蒙受大師開示佛法要旨，領悟理解了幽深玄妙的道理。後來回到青山，再次侍奉方禪師（指方融禪師），更加明白了禪宗的極境。方禪師命他進入內室，傳授燈火，繼承光明，在山門中繼承衣缽，大力宣揚佛法教化。方禪師出山后，凡是學習佛法的人都向他請教佛法心要。聲名遠播，海內皆知。幾年之中，四部大眾都仰慕他。當時黃梅山的謝緣禪師去世，曾對弟子玄賾說：『將來傳我佛法的人可能有十人，金陵的法持就是其中之一。』由此可知兩處的禪宗是世代相傳的。後來（法持禪師）將法眼傳給門人智威。長安二年九月五日，在延祚寺圓寂。遺囑將遺體暴露在松樹下，餵養各種禽獸，讓得到飲食血肉的禽獸都能發起菩提心。圓寂當天，天空中出現幾首神幡，從西邊而來，繞山數圈，眾人都看見了。先前居住的幽棲故院的竹林變成了白色。享年六十八歲。
（道亮禪師）是唐朝越州雲門寺的道亮禪師的傳記。 釋道亮，姓朱，是越州人。（越州：今浙江紹興）他的父親曾任會稽郡的太守。道亮八歲時出家，精通佛經。受具足戒后，學習河中的三論宗，又講解《涅槃經》。之後進入深山幽谷，身披破舊的衣服，以蔬菜為食，維持生命。不與世俗交往，一直保持童真。神龍元年，孝和皇帝（指唐中宗李顯）下詔讓道亮與法席宗師十人，進入長樂大內（皇宮）坐夏安居。當時皇帝命他受菩薩戒。睿宗（唐睿宗李旦）及妃后贈送珍貴的錦被和氈席。二年，皇帝下詔在西園問道。朝廷上下都欽佩尊重他。大都督李孝逸、工部尚書張錫、國子監周業、崔融、秘書監賀知章、睦州刺史康詵，都真心仰慕他，請問道禪心。很多人與他結為師徒關係，或者供養香火。享年八十二歲。門人慧遠等為他建造佛塔，萬齊融為他撰寫銘文，記述他的事蹟。
（道俊禪師）是唐朝荊州碧澗寺的道俊禪師的傳記。
【English Translation】 English version: (Chan Master Fachi) was a native of Runzhou Jiangning. (Runzhou: present-day Zhenjiang, Jiangsu; Jiangning: present-day Nanjing). His appearance was dignified and solemn, and his skin was delicate and smooth. He renounced the world in his youth and studied with renowned teachers when he grew up. His innate wisdom welled up from within, and the waves of his understanding became clear and calm. At the age of thirteen, he heard of the Great Master Ren (Hongren, the Fifth Patriarch of Chan Buddhism) of Huangmei Mountain and made a special trip to pay his respects. He received the essential teachings of the Dharma and understood the profound and mysterious principles. Later, he returned to Qingshan and served Chan Master Fang (Chan Master Fangrong) again, further clarifying the ultimate state of Chan. Chan Master Fang ordered him to enter the inner chamber, transmit the lamp, inherit the light, inherit the mantle in the mountain gate, and vigorously promote the Dharma teachings. After Chan Master Fang left the mountain, all those who studied the Dharma consulted him about the essentials of the Dharma mind. His reputation spread far and wide, and he was known throughout the country. Within a few years, the four divisions of the Sangha admired him. At that time, Chan Master Xieyuan of Huangmei Mountain passed away and said to his disciple Xuanze: 'There may be ten people who will transmit my Dharma in the future, and Fachi of Jinling is one of them.' From this, it can be known that the Chan tradition in both places was passed down through generations. Later, (Chan Master Fachi) passed the Dharma Eye to his disciple Zhiwei. On the fifth day of the ninth month of the second year of the Chang'an era, he passed away at Yanzuo Temple. His will instructed that his body be exposed under a pine tree to feed the birds and beasts, so that those birds and beasts who received his flesh and blood could develop Bodhicitta. On the day of his passing, several divine banners appeared in the sky, coming from the west and circling the mountain several times, which everyone saw. The bamboo forest in the old Youqi courtyard where he had previously lived turned white. He lived to the age of sixty-eight.
(Chan Master Daoliang) is the biography of Chan Master Daoliang of Yunmen Temple in Yuezhou during the Tang Dynasty. The Venerable Daoliang, whose surname was Zhu, was a native of Yuezhou (present-day Shaoxing, Zhejiang). His father had previously served as the governor of Kuaiji Prefecture. Daoliang left home at the age of eight and was extremely proficient in the scriptures. After receiving the full precepts, he studied the Three Treatises School of Hezhong and also lectured on the Nirvana Sutra. Afterwards, he entered the deep valleys, covered his body with tattered clothes, and sustained his life with vegetables. He did not associate with worldly affairs and maintained his virginity. In the first year of the Shenlong era, Emperor Xiaohe (Emperor Zhongzong Li Xian of the Tang Dynasty) issued an edict ordering Daoliang and ten Dharma seat masters to enter the Chang'an Great Inner Palace (the imperial palace) to sit for the summer retreat. At that time, the emperor ordered him to receive the Bodhisattva precepts. Emperor Ruizong (Emperor Ruizong Li Dan of the Tang Dynasty) and his consorts presented precious brocade quilts and felt mats. In the second year, the emperor issued an edict to inquire about the Dharma in the West Garden. The court admired and respected him. Grand Commandant Li Xiaoyi, Minister of Works Zhang Xi, Guozijian Zhou Ye, Cui Rong, Secretary-General He Zhizhang, and Prefect of Muzhou Kang Shen all sincerely admired him and asked about the Chan mind. Many people formed teacher-student relationships with him or made offerings of incense. He passed away at the age of eighty-two. His disciples Huiyuan and others built a pagoda for him, and Wan Qirong wrote an inscription for him, recounting his deeds.
(Chan Master Daojun) is the biography of Chan Master Daojun of Bijian Temple in Jingzhou during the Tang Dynasty.
釋道俊。江陵人也。住枝江碧澗精舍。修東山無生法門。即信忍二祖號其所化之法也。勤潔苦行跡不出寺經四十餘載。室邇人遠莫敢請謁者。唯事杜默。如是聲聞于天。天后中宗二朝崇重高行之僧。俊同恒景應詔入內供養。至景龍中求還故鄉。帝賜御製詩。並奘景同歸枝江。卒于本寺焉。
唐溫州龍興寺玄覺傳
釋玄覺。字明道。俗姓戴氏。漢末祖侃公第五燕公九代孫。諱烈。渡江乃為永嘉人也。總角出家齠年剃髮。心源本凈智印全文。測不可思解甚深義。我與無我恒常固知。空與不空具足皆見。既離四病亦服三衣。德水沐其身。所以清凈。良藥治其眼。所以光明。兄宣法師者。亦名僧也。並猶子二人並預緇伍覺本住龍興寺。一門歸信連影精勤定根確乎不移。疑樹忽焉自壞都捐我相不污客塵睹其寺旁別有勝境。遂于巖下自構禪庵。滄海蕩其胸。青山拱其背。蓬萊仙客歲月往還。華蓋煙雲晨昏交集。粵若功德成就佛寶郁興。神鐘震來妙屋化出。覺居其間也。絲不以衣耕不以食。豈伊莊子大布為裳。自有阿難甘露作飯。覺以獨學孤陋三人有師。與東陽策禪師肩隨遊方詢道。謁韶陽能禪師而得旨焉。或曰。覺振錫繞庵答對。語在別錄。至若神秀門庭遐征問法。然終得心於曹溪耳。既決所疑能留一宿。號曰一
【現代漢語翻譯】 現代漢語譯本： 釋道俊，江陵人，住在枝江碧澗精舍，修習東山無生法門，也就是信禪師和忍禪師兩位祖師所弘揚的法門。他勤奮、潔身、苦行，足跡不離開寺廟四十多年，雖然住所離人很近，但沒有人敢去請教拜訪，只是默默修行。他的名聲傳到了朝廷，天后和中宗兩位皇帝都非常敬重他的高尚品行，道俊與恒景一同應詔入宮供養。到了景龍年間，他請求返回故鄉，皇帝賜予御製詩，並與奘景一同返回枝江，最終在碧澗精舍圓寂。
唐朝溫州龍興寺玄覺傳
釋玄覺，字明道，俗姓戴氏，是漢朝末年祖侃公的第五代孫，燕公的第九代孫，原名烈。遷居到長江以南后成為永嘉人。年幼時就出家，很小就剃度。他的心源本來就清凈，智慧如同印章一樣完整。他能領悟不可思議的深奧含義，明白我與無我的恒常真理，清楚地看到空與不空的存在。他已經遠離了四種執著，也穿上了僧人的三衣。用德水洗滌身體，所以能保持清凈；用良藥治療眼睛，所以能保持光明。他的哥哥宣法師也是一位有名的僧人，還有兩個侄子也一同出家。玄覺原本住在龍興寺，一家人都虔誠信仰佛教，精進修行，堅定的信念不可動搖。心中的疑惑突然消失，徹底拋棄了『我』的執念，不被外來的塵埃所污染。他看到寺廟旁邊有一處風景優美的地方，於是在巖石下自己建造了一座禪庵。胸懷像大海一樣寬廣，背靠青山。像蓬萊仙客一樣，歲月流逝，往來於此；華蓋山的煙雲，早晚都會在這裡聚集。玄覺的功德圓滿，佛寶興盛，神鐘自動鳴響，精妙的房屋自然顯現。玄覺就居住在其中，不靠紡織穿衣，不靠耕種吃飯。難道只有莊子才用粗布做衣裳嗎？他自有阿難尊者用甘露供養。玄覺認為自己獨自學習，見識淺薄，所以認為三人同行必有我師，與東陽策禪師一同遊歷四方，尋訪真理，拜訪韶陽能禪師並領悟了禪宗的宗旨。有人說，玄覺拿著錫杖繞著禪庵回答問題，具體內容在其他記錄中。至於神秀的門徒，遠道而來請教佛法，但最終在曹溪惠能那裡得到了真傳。既然已經解決了心中的疑惑，玄覺就在曹溪住了一夜，被稱為『一宿覺』。
【English Translation】 English version: Shi Daojun, a native of Jiangling, resided in the Bijian Hermitage in Zhijiang, practicing the 'Non-Birth Dharma Gate' of Dongshan, which is the Dharma taught by the Second Ancestors, Master Xin and Master Ren. He was diligent, pure, and practiced asceticism, never leaving the temple for more than forty years. Although his residence was close to people, no one dared to ask for teachings or visit him; he simply practiced in silence. His reputation reached the court, and both Empress Wu Zetian and Emperor Zhongzong deeply respected his noble conduct. Daojun, along with Hengjing, was summoned to the palace for offerings. During the Jinglong era, he requested to return to his hometown. The emperor bestowed upon him imperial poems, and he returned to Zhijiang with Zangjing, eventually passing away at the Bijian Hermitage.
Biography of Xuanjue of Longxing Temple in Wenzhou, Tang Dynasty
Shi Xuanjue, styled Mingdao, his secular surname was Dai. He was the fifth-generation descendant of Zu Kan and the ninth-generation descendant of Yan Gong from the late Han Dynasty. His original name was Lie. After moving south across the Yangtze River, he became a native of Yongjia. He left home at a young age and was tonsured as a child. His mind's source was inherently pure, and his wisdom was like a complete seal. He could comprehend the inconceivable profound meanings, understand the constant truth of 'self' and 'non-self,' and clearly see the existence of 'emptiness' and 'non-emptiness.' He had already distanced himself from the four attachments and wore the three robes of a monk. He cleansed his body with the water of virtue, thus maintaining purity; he treated his eyes with good medicine, thus maintaining brightness. His elder brother, Dharma Master Xuan, was also a famous monk, and two of his nephews also became monks. Xuanjue originally resided in Longxing Temple, and his entire family devoutly believed in Buddhism, diligently practicing with unwavering faith. The doubts in his heart suddenly disappeared, completely abandoning the attachment to 'self,' and not being contaminated by external dust. He saw a scenic spot next to the temple, so he built a Zen hermitage under the rocks. His mind was as broad as the sea, and his back was against the green mountains. Like a Penglai immortal, he traveled back and forth through the years; the clouds and mist of Huagai Mountain gathered here morning and evening. Xuanjue's merits were complete, the treasures of the Buddha flourished, the divine bell rang automatically, and the exquisite house manifested naturally. Xuanjue lived within it, not relying on weaving for clothing, not relying on farming for food. Was it only Zhuangzi who wore coarse cloth? He had Ananda offering him ambrosia. Xuanjue believed that his own learning was shallow, so he believed that among three people walking together, there must be one who could be his teacher. He traveled around with Zen Master Dongyang Ce, seeking truth, visited Zen Master Shaoyang Neng and understood the essence of Zen. Some say that Xuanjue answered questions while holding a tin staff around the hermitage, the details of which are in other records. As for the disciples of Shenxiu, they came from afar to ask about the Dharma, but ultimately received the true transmission from Huineng in Caoxi. Having resolved the doubts in his heart, Xuanjue stayed overnight in Caoxi and was called 'One-Night Awakened'.
宿覺。猶半遍清也。以先天二年十月十七日。于龍興別院端坐入定。怡然不動僧侶悲號。以其年十一月十三日殯于西山之陽。春秋四十九。初覺未亡前禁足於西巖。望所住寺喟然嘆曰。人物駢闐花輿蓊蔚。何用之為。其門人吳興興師新羅國宣師。數人同聞皆莫測之。尋而述之曰。昔有一禪師將諸弟子游賞之次。遠望一山忽而唱曰。人物多矣。弟子亦不測。后匪久此師舍壽。殯所望地也。西山去寺里有餘程。送殯繁擁人物沸騰。其感動也若此。又未終前有舒雁千餘飛于寺西。侍人曰。此將何來。空中有聲云。為師墓所故從海出也。弟子惠操惠特等慈玄寂。皆傳師之法為時所推。后李北海邕為守括州。遂列覺行錄為碑號神道焉。覺唱道著明修證悟入。慶州刺史魏靖都緝綴之號永嘉集是也。初覺與左溪朗公為道契。朗貽書招覺山棲。覺由是念朗之滯見於山。拘情于講。回書激勸。其辭婉靡其理明白。俾其山世一如喧靜互用。趣入之意暗詮於是。達者韙之。終敕謚號無相。塔曰凈光焉。
唐金陵天保寺智威傳(本凈)
釋智威。俗姓陳氏。江寧人也。住近青山地盤嘉氣。善符宿瑞維岳降神。爰在童年器殊眾識。至於戲弄曾不染俗。性惡浮飾人皆異焉。無何一朝忽失其所。父母莫知攸往。乃遍歷諸寺尋訪之。威已依
【現代漢語翻譯】 現代漢語譯本： 宿覺（Su Jue，人名）。也可稱為半遍清。于先天二年十月十七日，在龍興別院端坐入定。怡然不動，僧侶們悲傷哭號。同年十一月十三日，安葬于西山之陽。享年四十九歲。當初，宿覺未去世前，禁足於西巖。望向所居住的寺廟，嘆息道：『人物眾多，車馬喧囂，有什麼用呢？』他的門人吳興興師、新羅國宣師等數人一同聽到，都不明白是什麼意思。不久之後，他們回憶說：『過去有一位禪師帶領弟子們遊賞時，遠遠望見一座山，忽然吟唱道：『人物眾多啊。』弟子們也不明白。後來不久，這位禪師去世，安葬的地方就是他所望的山。』西山距離寺廟還有一段路程。送葬隊伍龐大，人聲鼎沸，他的感應就是這樣。另外，在他去世前，有上千只舒雁飛到寺廟西邊。侍從問道：『這些雁將從哪裡來？』空中傳來聲音說：『爲了宿覺的墓地，所以從海里出來。』弟子惠操、惠特等慈玄寂，都傳承了宿覺的佛法，被當時的人所推崇。後來李邕（Li Yong，人名），擔任括州太守，於是將宿覺的生平行跡記錄下來，立碑，題為神道。宿覺所唱的道，闡明了修行證悟的道理。慶州刺史魏靖都（Wei Jingdu，人名）輯錄整理，名為《永嘉集》。當初，宿覺與左溪朗公（Zuo Xi Lang Gong，人名）在佛道上志同道合。朗公寫信邀請宿覺到山中隱居。宿覺因此認為朗公的見解侷限於山中，情感拘泥於講學，於是回信激勵勸勉他。言辭委婉，道理明白，使他明白山中的生活和世俗的生活，喧鬧和安靜可以相互轉化，從而領悟佛法的真諦。通達的人都認為他的做法是對的。最終，朝廷敕封謚號為無相，塔名為凈光。
唐金陵天保寺智威傳（本凈）
釋智威（Shi Zhiwei，人名），俗姓陳氏，江寧人。住在靠近青山的地方，地勢優越，有吉祥之氣。預示著祥瑞，如同名山大川孕育神靈。從小就與衆不同，至於嬉戲玩耍，也從不沾染世俗之氣。天性厭惡虛浮的裝飾，人們都認為他很特別。不久之後，有一天忽然不見了蹤影，父母不知道他去了哪裡。於是走遍各個寺廟尋找他。智威已經依附於...
【English Translation】 English version: Su Jue (宿覺, personal name), also known as Ban Bian Qing (半遍清). On the 17th day of the tenth month of the second year of Xiantian, he sat in meditation at the Longxing Other Courtyard. He remained still and unmoved, while the monks mourned and wept. On the 13th day of the eleventh month of the same year, he was buried on the south side of West Mountain. He lived to be forty-nine years old. Before his death, Su Jue was confined to Xiyan. Looking at the temple where he lived, he sighed and said, 'What is the use of so many people and bustling carriages?' His disciples, including Wu Xingxingshi (吳興興師, personal name) and Xuan Shi (宣師, personal name) from Silla, heard this together, but none of them understood what he meant. Not long after, they recalled: 'Once, a Chan master led his disciples on a tour. Looking at a distant mountain, he suddenly chanted, 'So many people!' The disciples also did not understand. Not long after, this master passed away, and the place of his burial was the mountain he had looked at.' West Mountain is some distance from the temple. The funeral procession was large, and the people were bustling. His influence was like this. Furthermore, before his death, more than a thousand Shu geese flew to the west of the temple. An attendant asked, 'Where will these geese come from?' A voice in the air said, 'They are coming from the sea for the sake of the master's tomb.' Disciples such as Hui Cao (惠操, personal name), Hui Te (惠特, personal name), and Ci Xuanji (慈玄寂, personal name) all inherited Su Jue's Dharma and were respected by the people of that time. Later, Li Yong (李邕, personal name), who served as the governor of Kuo Prefecture, recorded Su Jue's life and deeds, erected a stele, and titled it 'Spirit Path'. The Dao that Su Jue preached clarified the principles of cultivation, realization, and enlightenment. Wei Jingdu (魏靖都, personal name), the prefect of Qing Prefecture, compiled and arranged it, naming it 'Yongjia Collection'. Initially, Su Jue and Zuo Xi Lang Gong (左溪朗公, personal name) shared the same aspirations in the Buddhist path. Lang Gong wrote a letter inviting Su Jue to live in seclusion in the mountains. Su Jue therefore believed that Lang Gong's views were limited to the mountains and that his emotions were confined to lecturing. So he wrote back to encourage and exhort him. His words were gentle, and his reasoning was clear, enabling him to understand that life in the mountains and life in the secular world, noise and quiet, can be transformed into each other, thereby comprehending the true meaning of the Dharma. Those who are enlightened consider his approach to be correct. In the end, the imperial court posthumously conferred the title 'Wu Xiang', and the pagoda was named 'Jing Guang'.
Biography of Zhiwei of Tianbao Temple in Jinling, Tang Dynasty (Ben Jing)
Shi Zhiwei (釋智威, personal name), whose secular surname was Chen, was a native of Jiangning. He lived near the Green Mountain, where the terrain was excellent and the atmosphere was auspicious. It foreshadowed auspicious omens, just as famous mountains and rivers nurture spirits. From childhood, he was different from others. As for playing games, he never indulged in worldly habits. He naturally disliked superficial decorations, and people considered him to be special. Not long after, one day he suddenly disappeared, and his parents did not know where he had gone. So they traveled to various temples to look for him. Zhiwei had already attached himself to...
天保寺統法師誦大乘經。早數百紙聰敏超倫眾咸歎服。年二十遇恩剃落。隸名于幽巖寺。因從持禪師咨請禪法。妙達深理繼踵前修。既獲髻珠淡然閑放。形容溫潤面如滿月。言辭清雅慧德蘭芳。望重一期聲聞遠近。江左定學往往造焉。其中頓悟心源即慧思禪師。乃命嗣山門盛傳道化。威自出止延祚寺。說法利人廣施饒益。以開元十年二月十八日終於住寺。遺囑林中飼鳥獸。弟子玄挺等依言奉行。春秋七十七。威一時夜行頭陀。將值天曉有三虎遇之。威截路中過了無怖色。虎隨至山門四顧而去。每有二兔一犬。庭際遊戲各無間畏。蓋大悲平等物我一均。故其然也。次司空山釋本凈。姓張氏。東平人也少入空門高其節操。遊方見曹溪六祖決了疑滯。開元初于南嶽司空山閑放自處。人不我知蔽偽之故也天寶中因楊庭光采藥。邂逅相逢。論道終日。回奏詔赴京。于白蓮華亭安置。帝知佛法幽深孰堪商攉。敕召太平寺遠法師及兩街三學碩德。發問鋒起。若百矢之逐一兔。焉。凈舉措容與四面枝梧。譬墨翟之解九攻機械矣。既而辯若建瓴。酬抗之餘乃引了義教援證。復說伽陀一無留滯。皇情懌悅。觀者嘆嗟。以上元二年五月五日歸寂。壽齡九十五。敕謚大曉禪師。亦帶所居為名曰司空山禪師也。
唐睦州龍興寺慧朗傳(辯公
【現代漢語翻譯】 現代漢語譯本：天保寺的統法師誦讀大乘經典，每天誦讀數百紙，聰慧敏捷超越常人，眾人都歎服。二十歲時，他得到恩準剃度出家，隸屬於幽巖寺。於是他跟隨持禪師請教禪法，精妙通達深奧的道理，繼承了前人的修行。既然已經獲得了髻珠（比喻佛性），便淡泊寧靜，悠閒自在。他容貌溫和潤澤，面容如同滿月，言辭清雅，智慧品德如同蘭花般芬芳。他德高望重，聲名遠播，江南一帶學習禪定的人常常來拜訪他。其中頓悟心源的就是慧思禪師（Huisi Chanshi），於是他被任命繼承山門，盛大地傳播佛法教化。威禪師後來移居延祚寺（Yanzuo Si），說法度人，廣行佈施，饒益眾生。在開元十年二月十八日，于所住寺廟圓寂。他遺囑將食物撒在林中餵養鳥獸，弟子玄挺（Xuanting）等人按照他的遺囑奉行。享年七十七歲。威禪師曾經在夜間行走，進行頭陀苦行，將要天亮時遇到了三隻老虎。威禪師在路中間走過，沒有絲毫的恐懼神色。老虎跟隨他到了山門，四處張望后離去。經常有兩隻兔子和一隻狗在庭院中嬉戲，彼此之間沒有畏懼。這是因為他具有大慈大悲的平等心，視萬物如一，所以才會這樣。接下來是司空山（Sikong Shan）的釋本凈（Shi Benjing），姓張，是東平人。他從小就進入佛門，以高尚的節操聞名。他四處遊歷，拜見曹溪六祖（Caoxi Liuzu），解決了心中的疑惑。開元初年，他在南嶽司空山悠閒自在地生活。人們不瞭解他，認為他是在隱蔽自己的才能。天寶年間，因為楊庭光（Yang Tingguang）採藥，偶然相遇。兩人論道終日。楊庭光回去稟告朝廷，皇帝下詔讓他前往京城，安置在白蓮華亭（Bailianhua Ting）。皇帝知道佛法深奧，很少有人能夠商討，於是敕令召來太平寺（Taiping Si）的遠法師（Yuan Fashi）以及兩街三學的碩德，發起辯論，如同百箭追逐一隻兔子。本凈禪師舉止從容，四面應對，如同墨翟（Mo Di）破解九攻的機械一樣。不久之後，他的辯論如同從高處傾倒水一樣流暢，在辯論的過程中，他引用了義教作為論據，並且背誦伽陀，沒有絲毫的停滯。皇帝非常高興，觀看的人都歎服。在上元二年五月五日圓寂。享年九十五歲。皇帝敕謚為大曉禪師（Daxiao Chanshi），並且用他所居住的地方命名為司空山禪師。 唐睦州龍興寺（Longxing Si）慧朗（Huilang）的傳記（辯公）
【English Translation】 English version: Master Tong of Tianbao Temple recited the Mahayana scriptures, hundreds of pages each day, with intelligence and quickness surpassing others, admired by all. At the age of twenty, he was granted permission to be tonsured and became a monk, affiliated with Youyan Temple. There, he consulted Chan Master Chi, seeking instruction in Chan practice. He profoundly understood the deep principles, continuing the practice of his predecessors. Having obtained the 'jewel in the topknot' (a metaphor for Buddha-nature), he became detached and at ease. His appearance was gentle and refined, his face like a full moon, his words clear and elegant, his wisdom and virtue like fragrant orchids. He was highly respected, and his reputation spread far and wide. Those from Jiangzuo (the area south of the Yangtze River) who studied meditation often visited him. Among them, Chan Master Huisi, who had a sudden enlightenment of the source of mind, was appointed to inherit the mountain gate, greatly spreading the Dharma teachings. Chan Master Wei later moved to Yanzuo Temple, preaching the Dharma and benefiting people, generously giving and enriching all beings. He passed away at the temple on the eighteenth day of the second month of the tenth year of the Kaiyuan era. He left instructions to scatter food in the forest to feed the birds and beasts, which his disciples, including Xuanting, carried out accordingly. He lived to the age of seventy-seven. Once, Chan Master Wei was walking at night, practicing asceticism, and encountered three tigers near dawn. Wei walked through the middle of the road without any fear. The tigers followed him to the mountain gate, looked around, and then left. Often, two rabbits and a dog played in the courtyard without any fear of each other. This was because he possessed great compassion and equality, treating all beings as one, hence this occurred. Next is Shi Benjing of Sikong Mountain, whose surname was Zhang and was from Dongping. He entered the Buddhist order at a young age, renowned for his noble character. He traveled widely and met the Sixth Patriarch of Caoxi, resolving his doubts. At the beginning of the Kaiyuan era, he lived freely on Sikong Mountain in Nanyue. People did not understand him, thinking he was concealing his talents. During the Tianbao era, Yang Tingguang, while gathering herbs, encountered him by chance. They discussed the Dao all day. Yang Tingguang returned and reported to the court, and the emperor ordered him to go to the capital and be placed in the Bailianhua Pavilion. The emperor knew that the Buddha-dharma was profound and that few were capable of discussing it, so he ordered Master Yuan of Taiping Temple and the eminent monks of the Three Schools of the Two Streets to initiate a debate, like a hundred arrows chasing one rabbit. Chan Master Benjing acted calmly and responded to all sides, like Mo Di solving the mechanical problems of the Nine Attacks. Soon after, his arguments flowed like water pouring from a height. In the course of the debate, he cited the definitive teachings as evidence and recited gathas without any hesitation. The emperor was very pleased, and the audience was amazed. He passed away on the fifth day of the fifth month of the second year of the Shangyuan era. He lived to the age of ninety-five. The emperor posthumously conferred the title of Greatly Enlightened Chan Master and named the place where he lived Sikong Mountain Chan Master. Biography of Huilang of Longxing Temple in Muzhou of the Tang Dynasty (Bian Gong)
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釋慧朗。新定遂安人也。年二十有二。于衢州北山遇南宗頓教之首將請為師。乃逆相謂曰。汝久積凈業吾非汝師。可往天臺當逢哲匠。至剡溪石城寺見一禪翁。莫知其來。鶴髮冰膚目如流電。聲含鐘律神合太虛。乃問朗曰。子將何之。答曰。欲往天臺求佛大法。因同行十數里憩林樹下。而指訓之曰。法常寂然彼亦如也。何必隨遠。當化有緣宜歸本生度無量眾。言畢求之無方。豁然本心悟佛知見。林棲谷飲凡經數載。乃卻歸故邑慧安寺。凈名白衣服非法服純陀工巧心如佛心。驪珠尚潛師子未吼。弱喪之終涉川迷津。一日秦望山林嶺振動俄有大龜呈質。咸相謂言。此何祥也。尋有禪僧曰𧦬。自會稽雲門而來。身長八尺四寸。高鼻大目睛光射人。明大品思益維摩等經。兼博通諸論。眾曰。神僧也。大龜應乎此也。朗秘菩薩行請之為師。𧦬徴維摩經義。答曰。如日照螢火海沃牛跡耳。𧦬公深器之。曰真凈名也。景龍中鄉人吳川縣尉余少興宗黨新昌縣令余仁等十數家。咸共宗事遞請降臨。一夕忽睹神光從項而出。旁燭山川盈十數里。含情之類罔不歸依。𧦬公加師資之禮。由茲反拜請朗登座。乃先示法身遍同群有。次明遍化一切皆如。道俗欣然而各嘆曰。昔山之震動龜之敩祥。非𧦬公之應明矣。至是四方學禪觀者臻萃開
【現代漢語翻譯】 現代漢語譯本 釋慧朗，是新定遂安人。二十二歲時，在衢州北山遇到南宗頓教的首座，想請他做老師。首座卻對他說：『你長期積累了清凈的功業，我不是你的老師。你應該去天臺山，會遇到有智慧的匠人。』慧朗到了剡溪石城寺，見到一位禪翁，不知道他從哪裡來。他鶴髮童顏，面板像冰一樣潔白，眼睛像閃電一樣明亮，聲音像鐘聲一樣洪亮，精神與太虛融為一體。禪翁問慧朗：『你將要去哪裡？』慧朗回答說：『想去天臺山求佛的大法。』於是禪翁與慧朗同行十幾里，在樹林下休息，禪翁指點他說：『法是常寂的，其他一切也是如此。何必捨近求遠呢？你應該教化有緣之人，回到你出生的地方，度化無量的眾生。』說完就不見了蹤影。慧朗豁然開朗，領悟了佛的知見。他在山林中隱居，以山泉為飲，經歷了數年。之後回到故鄉慧安寺。他像《維摩詰經》中的維摩詰一樣，雖然穿著白衣，但所行之事並非世俗之法，他的工巧之心如同佛心一般。就像驪珠還隱藏在深淵，師子還沒有發出吼聲。如果年少就去世，就會像涉水過河卻迷失了方向一樣。一天，秦望山林嶺震動，忽然出現一隻大龜。人們都說：『這是什麼預兆呢？』不久，來了一位禪僧名叫𧦬（音同『稠』），從會稽雲門而來。他身高八尺四寸，高鼻樑，大眼睛，目光銳利。精通《大品般若經》、《思益經》、《維摩詰經》等經典，並且博通各種論著。眾人說：『這是神僧啊！大龜的出現應驗了他。』慧朗暗中行菩薩道，請他做老師。𧦬（音同『稠』）公考問《維摩詰經》的義理，慧朗回答說：『就像用太陽照螢火蟲，用大海填補牛蹄印一樣。』𧦬（音同『稠』）公非常器重他，說：『真是維摩詰啊！』景龍年間，鄉人吳川縣尉余少興，宗黨新昌縣令余仁等十幾家，都共同敬奉慧朗，輪流邀請他到家中。一天晚上，忽然看到神光從慧朗的脖子中發出，照亮了山川，範圍有十幾里。所有有情眾生沒有不歸依他的。𧦬（音同『稠』）公對他行師資之禮。從此反而拜請慧朗登上法座。慧朗首先開示法身遍佈於一切眾生之中，其次闡明教化一切眾生都如如不動。道俗之人欣喜地感嘆說：『以前山的震動，龜的出現，不是𧦬（音同『稠』）公的應驗，而是慧朗的預兆啊！』至此，四方學習禪觀的人都聚集而來，開始
【English Translation】 English version 釋慧朗 (Shi Huilang), was a native of Xin Ding Sui'an. At the age of twenty-two, he encountered the leading disciple of the Southern School of Sudden Enlightenment at North Mountain in Quzhou, intending to invite him as his teacher. However, the leading disciple said to him, 'You have accumulated pure karma for a long time; I am not your teacher. You should go to Tiantai Mountain, where you will meet a wise craftsman.' Huilang arrived at Stone City Temple in Yanxi and saw a Chan (Zen) monk, whose origins were unknown. He had white hair and a youthful face, skin as white as ice, and eyes as bright as lightning. His voice was like the sound of a bell, and his spirit merged with the vast emptiness. The Chan monk asked Huilang, 'Where are you going?' Huilang replied, 'I wish to go to Tiantai Mountain to seek the great Dharma of the Buddha.' Thereupon, the Chan monk traveled with Huilang for over ten li (Chinese miles), resting under the trees. The Chan monk pointed and instructed him, 'The Dharma is always tranquil, and everything else is also like that. Why seek afar? You should transform those with affinity and return to your birthplace to liberate countless beings.' After speaking, he disappeared without a trace. Huilang suddenly became enlightened and realized the Buddha's knowledge and vision. He lived in seclusion in the mountains and forests, drinking from mountain springs, for several years. Afterwards, he returned to his hometown, Hui'an Temple. Like Vimalakirti (凈名, Jingming) in the Vimalakirti Sutra, he wore white clothes but did not engage in worldly affairs; his skillful mind was like the Buddha's mind. It was as if a precious pearl was still hidden in the depths, and the lion had not yet roared. To die young is like crossing a river and losing one's way. One day, the forests and mountains of Qinwang Mountain shook, and suddenly a large turtle appeared. People said, 'What is this omen?' Soon after, a Chan monk named 𧦬 (Chou), came from Yunmen in Kuaiji. He was eight feet four inches tall, with a high nose, large eyes, and piercing gaze. He was well-versed in the Large Perfection of Wisdom Sutra (大品般若經, Da Pin Ban Ruo Jing), the Thinking of the Inconceivable Sutra (思益經, Si Yi Jing), the Vimalakirti Sutra (維摩詰經, Wei Mo Jie Jing), and other scriptures, and was also widely knowledgeable in various treatises. The people said, 'This is a divine monk! The appearance of the large turtle is a response to him.' Huilang secretly practiced the Bodhisattva path and invited him to be his teacher. 𧦬 (Chou) questioned him on the meaning of the Vimalakirti Sutra. Huilang replied, 'It is like using the sun to illuminate a firefly, or using the ocean to fill a cow's hoofprint.' 𧦬 (Chou) deeply valued him, saying, 'Truly, he is Vimalakirti!' During the Jinglong era, more than ten families, including Yu Shaoxing, the county magistrate of Wuchuan, and Yu Ren, the county magistrate of Xinchang, all jointly revered Huilang, taking turns inviting him to their homes. One night, they suddenly saw a divine light emanating from Huilang's neck, illuminating the mountains and rivers for over ten li. All sentient beings without exception took refuge in him. 𧦬 (Chou) paid him the respect due to a teacher. From then on, he instead requested Huilang to ascend the Dharma seat. Huilang first revealed that the Dharmakaya (法身, Fa Shen) pervades all beings, and then explained that transforming all beings is like the suchness (如, Ru) of all things. The monks, nuns, and laypeople joyfully exclaimed, 'The shaking of the mountain and the appearance of the turtle were not an omen for 𧦬 (Chou), but a sign for Huilang!' From then on, those who studied Chan meditation gathered from all directions, beginning
元四年本州牧李思絢。于龍山之陽建伽藍。延以居之。方大設戒壇廣邀律德。有光州岸公會稽超公而為上首。既而發希有心受具足戒。珠圓月滿內外俱明。遍臨壇為戒師。旋請益。為學士。眾情加重。道在益尊。七年刺史韋利器深心歸向。八年歙州長史許思。恭請往治所。朗升法座。無何熊伏於前。聞鐘而來。眾散而去。時皆驚懼虞其搏攫。原其有聽法之心耳。其馴猛獸也若此。十三年九月二十一日告門人曰。吾將去矣。吾三生此州今一生矣。言訖儼然而寂。春秋六十四。稟遺命茶毗建塔。學者既多。穎脫則開元寺道飲慧祐道禪。龍興寺𧦬海。寧國寺進玉。越州寶林寺有沛遠整。杭州竹林寺一行等。並傳朗之法。相繼若瓜瓞然。至大曆十二年。新定太守蕭定述碑。司馬劉長卿書。刺史李揆篆額。所謂俱是名公盛夸全美有矣。
唐鄆州安國院巨方傳(智封)
釋巨方。姓曹氏。安陸人也弱齡干節立身從師。稟業于州治明福院朗禪師。而聽誦法華維摩二經。功畢受具。講述南宗論數席。即拂衣而起。禪會必參。后造北宗秀公所銳精稽考。一見默許之。秀問曰。白雲散處如何。曰不昧也。又。問。到此間后如何。曰正見一枝生五葉。秀頷之。數載之間入室侍對。庶幾真道罕有倫擬。乃辭觀方至上黨寒嶺而居積稔
【現代漢語翻譯】 現代漢語譯本：元和四年，本州牧李思絢在龍山南面建造伽藍（寺廟），請朗禪師居住。當時，李思絢廣設戒壇，邀請有德行的律師，其中以光州的岸公和會稽的超公為首。朗禪師於是發稀有之心，受了具足戒（佛教中的最高等級的戒律），如珠圓月滿，內外明澈。他遍臨戒壇作為戒師，又虛心請教，成為學士，眾人更加敬重他，他的道行也更加尊崇。元和七年，刺史韋利器對他深心歸向。元和八年，歙州長史許思恭請他前往治所。朗禪師升上法座，不久，有熊伏在他面前，聞鐘聲而來，眾僧散去。當時人們都驚懼，擔心熊會撲過來，但實際上熊只是有聽法的意願罷了。他馴服猛獸就像這樣。元和十三年九月二十一日，朗禪師告訴門人說：『我將要離去了。我三生都在這個州，現在這一生也結束了。』說完，他安詳地圓寂了，享年六十四歲。門人遵照他的遺命，將他火化並建塔。他的弟子很多，其中傑出的有開元寺的道飲、慧祐、道禪，龍興寺的𧦬海，寧國寺的進玉，越州寶林寺的沛遠、整，杭州竹林寺的一行等，都傳承了朗禪師的法脈，相繼不斷，如同瓜瓞綿延。到大曆十二年，新定太守蕭定撰寫碑文，司馬劉長卿書寫，刺史李揆篆刻額題，可謂都是名公，盛讚他的完美德行。 唐朝鄆州安國院巨方傳（智封）： 釋巨方，姓曹，是安陸人。年少時就很有節操，立身從師，在州治明福院跟隨朗禪師學習，聽誦《法華經》、《維摩經》。學業完成後，受了具足戒，講述南宗的理論多次。之後就拂袖而去，禪會必定參加。後來拜訪北宗的秀公，精研考證。秀公一見就默預設可了他。秀公問：『白雲散處如何？』巨方答：『不昧也。』又問：『到此間后如何？』巨方答：『正見一枝生五葉。』秀公點頭稱許。幾年間，巨方得以進入內室侍奉請教，他的真知灼見很少有人能比得上。於是他告辭離開，前往上黨寒嶺居住多年。
【English Translation】 English version: In the fourth year of Yuanhe period, Li Sixun, the governor of this prefecture, built a monastery (伽藍, Gālán) on the south side of Longshan Mountain and invited Chan Master Lang to reside there. At that time, Li Sixun widely established ordination platforms and invited virtuous Vinaya masters, with An Gong of Guang Prefecture and Chao Gong of Kuaiji as the leaders. Thereupon, Chan Master Lang developed a rare aspiration and received the complete precepts (具足戒, jùzú jiè, the highest level of precepts in Buddhism), like a perfect pearl and a full moon, clear inside and out. He presided over the ordination platform as an ordination master and humbly sought advice, becoming a scholar, and the people respected him even more, and his Dao became even more revered. In the seventh year of Yuanhe, the prefect Wei Liqi deeply turned to him with his heart. In the eighth year of Yuanhe, Xu Si, the chief secretary of She Prefecture, respectfully invited him to the administrative seat. Chan Master Lang ascended the Dharma seat, and soon, a bear prostrated before him, came at the sound of the bell, and the monks dispersed. At that time, people were frightened, fearing that the bear would pounce, but in reality, the bear only had the intention of listening to the Dharma. He tamed fierce beasts like this. On the twenty-first day of the ninth month of the thirteenth year of Yuanhe, Chan Master Lang told his disciples, 'I am about to leave. I have been in this prefecture for three lives, and now this life is also coming to an end.' After saying that, he passed away peacefully, at the age of sixty-four. The disciples followed his last wishes, cremated him and built a pagoda. He had many disciples, among whom the outstanding ones were Dao Yin, Hui You, and Dao Chan of Kaiyuan Temple, 𧦬 Hai of Longxing Temple, Jin Yu of Ningguo Temple, Pei Yuan and Zheng of Baolin Temple in Yue Prefecture, and Yi Xing of Zhulin Temple in Hangzhou, all of whom inherited Chan Master Lang's Dharma lineage, succeeding one another like the continuous growth of melons and vines. In the twelfth year of Dali period, Xiao Ding, the prefect of Xin Ding, wrote the inscription, Sima Liu Changqing wrote the calligraphy, and the prefect Li Kui engraved the title, which can be said to be all famous officials, praising his perfect virtue. Biography of Ju Fang of Anguo Monastery in Yun Prefecture, Tang Dynasty (智封, Zhì fēng): 釋巨方, Shì Jùfāng, whose surname was Cao, was a native of Anlu. He was very disciplined from a young age, established himself as a disciple, and studied with Chan Master Lang at Mingfu Monastery in the prefectural seat, listening to and reciting the Lotus Sutra (法華經, Fǎhuá jīng) and the Vimalakirti Sutra (維摩經, Wéimó jīng). After completing his studies, he received the complete precepts (具足戒, jùzú jiè) and lectured on the theories of the Southern School many times. Then he left, always participating in Chan gatherings. Later, he visited Master Xiu of the Northern School, diligently studying and researching. Master Xiu silently acknowledged him at first sight. Master Xiu asked, 'What about the scattered white clouds?' Ju Fang replied, 'Not obscured.' He also asked, 'What about after arriving here?' Ju Fang replied, 'Right view, one branch produces five leaves.' Master Xiu nodded in approval. In a few years, Ju Fang was able to enter the inner chamber to serve and seek advice, and his true insights were rarely matched. So he bid farewell and went to live in Hanling of Shangdang for many years.
之間學徒數百。求請無阻。凡所提唱真妄同源遲速異劑。得心助道在乎修治。大較如此。鄆帥吳文渙侍中。欽慕其風遣使請歸。府建安國院傳法化徒。尚祖風者不離於席。頓悟多矣。鄆帥問曰。今日後如何。答云。地布金沙人安寶剎。吳帥信伏。因茲一府軍民咸加宗仰。吳氏家無少長。重若神明。檀施豐厚。方後於五臺山道化。涉二十餘載入滅。時告眾曰。吾齒盡於此矣。言訖長逝。春秋八十一。以開元十五年九月三日全身入塔云。次河中府安國院釋智封。姓吳氏。懷安人也。中年學道勵操謹躬。行頭陀之行。卯食之後水漿不度齒焉。于本州清靜寺恒法師下落髮受具。綜習唯識論。或人所詰責之以滯于名相。憤發罷講。遊行登武當山見秀師會。疑冰解泮。思養聖胎。倏辭出蒲津安峰山。禁足十年。木食澗飲。屬州牧衛文升請歸城內建新安國院居之。因茲奔走毳衣。蔚然繁盛。使君問曰。某今日後如何。對曰。日從蒙氾出照樹全無影。使君初不喻旨。拱葉而退。少選開曉充詘於懷。封來往中條山二十餘年。儉薄不充。得其道者不可勝紀。入滅後門人于州北三十步建塔焉。
唐郢州大佛山香育傳
釋香育。姓李氏。濟陰人也。父為兗州掾。育有道性常研習莊老。根器奮發。俄于釋典留神。決捐俗態。趨滄州安
定寺智元律師所乞求削染。滿足戒后精力律學。垂欲卒業一旦辭師觀游聖蹟。陟天臺登南嶽。或入巖阿或棲樹下。末至五臺。后參預秀師盛化。夙心相契擊節希聲。秀問之。育答密若隱書。一皆開釋。秀默異之。在叢眾間多歷年所。洞徹心源。則辭秀去入富水大佛山。勁節安禪卯前一食。州將韓閏篤欽其道堅召出山。育稱疾而已。因是黑白之眾渴仰歸依。韓使君輜車繼運供施交駢。樹造法堂嚴飾奇麗。時來問道。韓侯問佛法已後事如何。答云。如同太虛委在有力。韓侯欽尚。徒眾常有千計。賢不肖駁雜而居。往往聞有不測之僧預其聽受焉。一旦說法次告眾曰。善哉是會遭遇者艱。須決所疑無遣虛度。命水滌盥端坐而化。春秋七十有三矣。
唐兗州東嶽降魔藏師傳
釋藏師。姓王氏。趙郡人也。父為亳州掾。稚齒尋師居然慕法。而性好獨處。譙多厲鬼持魅於人。藏七歲隻影閑房孤形迥野。嘗無少畏。至年長彌見挺拔。故號降魔藏歟。請列青衿于廣福院明贊禪師。師意其法器。乃發擿之。應對辯給答出問表。因留執事服勤受法。俾誦法華逾月徹部。登即剃落受具習律焉。次講南宗論。大機將發俄投麈尾。九州靈蹟罕不登升。后往遇北州鼎盛。便誓依棲。秀問曰。汝名降魔。我此無山精木怪。汝翻作魔邪。曰有
【現代漢語翻譯】 現代漢語譯本 定寺的智元律師請求剃度出家。在滿足受戒后的時間裡，他專心研究律學。眼看就要學成畢業，他辭別師父，遊歷各處聖蹟。他登上天臺山，又登上南嶽衡山，有時進入山洞，有時棲息在樹下。最終到達五臺山。後來他參與了秀師（指大秀禪師）的弘法活動，兩人夙願相合，互相讚賞。秀師問他問題，智元律師的回答精妙深奧，如同隱語，但他都能一一解釋清楚。秀師默默地感到驚異。他在僧眾中待了很多年，徹底領悟了心源。於是辭別秀師，前往富水的大佛山。他意志堅定，安心禪修，每天只在卯時（早上五點到七點）之前吃一頓飯。州將韓閏非常敬佩他的道行，堅決邀請他出山。智元律師推說自己有病，以此推辭。因此，僧俗兩眾都渴望仰慕，歸依於他。韓使君用車輛不斷運送物資，供養的物品堆積如山。他建造了莊嚴華麗的法堂。韓閏時常來請教佛法。韓侯問：『學習佛法以後，事情會怎麼樣？』智元律師回答說：『如同太虛空曠，一切委任於因緣和合。』韓侯非常欽佩。他的徒弟常常有上千人，賢與不賢的人混雜居住。常常聽說有不可測度的僧人蔘與聽法。有一天，他在說法時告訴大家：『善哉！這次法會，遭遇是很不容易的，必須解決心中的疑惑，不要虛度光陰。』於是他命人用水洗手，端坐而逝。享年七十三歲。
唐兗州東嶽降魔藏師傳
釋藏師，姓王氏，是趙郡人。他的父親是亳州的官吏。藏師從小就尋找老師，顯然是仰慕佛法。而且他喜歡獨處。譙地有很多厲鬼，經常迷惑人。藏師七歲時，獨自一人住在空蕩蕩的房間里，孤單的身影在曠野中，卻從來沒有絲毫畏懼。到了成年，更加顯得挺拔不凡。所以被稱為降魔藏吧。他請求在廣福院明贊禪師門下出家。明贊禪師認為他是可造之材，於是對他進行考察。藏師應對敏捷，回答超出提問的內容。於是明贊禪師留下他做事，服侍並學習佛法，讓他誦讀《法華經》，一個月就通透全經。隨即剃度出家，受具足戒，學習戒律。後來講解南宗的理論，正要大展才華的時候，卻放下了手中的麈尾（一種拂塵，象徵講經說法）。九州的靈蹟，他幾乎都登臨過。後來前往北州，正值北宗鼎盛時期，於是發誓依止棲息。秀師（指神秀禪師）問他說：『你名叫降魔，我這裡沒有山精木怪，你反而要作魔嗎？』藏師回答說：『有。』
【English Translation】 English version Lawyer Zhiyuan of Ding Temple requested to be tonsured and ordained. After fulfilling the precepts, he devoted his energy to studying the Vinaya. As he was about to graduate, he bid farewell to his teacher and traveled to various sacred sites. He ascended Mount Tiantai and Mount Heng of the Southern Marchmount, sometimes entering caves and sometimes dwelling under trees. Eventually, he arrived at Mount Wutai. Later, he participated in the flourishing activities of Master Xiu (referring to Great Master Xiu), and their aspirations aligned, admiring each other. Master Xiu asked him questions, and Lawyer Zhiyuan's answers were subtle and profound, like hidden writings, but he could explain them all clearly. Master Xiu was silently amazed. He stayed among the monks for many years, thoroughly understanding the source of his mind. Therefore, he bid farewell to Master Xiu and went to Great Buddha Mountain in Fushui. He was determined, peacefully meditating, eating only one meal before Mao time (5 AM to 7 AM). The prefect of the state, Han Run, greatly admired his virtue and resolutely invited him to leave the mountain. Lawyer Zhiyuan declined, claiming illness. Therefore, both monks and laypeople yearned to admire and take refuge in him. Prefect Han continuously transported materials by vehicles, and the offerings piled up like mountains. He built a solemn and magnificent Dharma hall. Han Run often came to ask about the Dharma. Marquis Han asked: 'After studying the Dharma, what will happen?' Lawyer Zhiyuan replied: 'Like the vast emptiness, everything is entrusted to the combination of causes and conditions.' Marquis Han greatly admired him. His disciples often numbered in the thousands, with both virtuous and unworthy people living together. It was often heard that immeasurable monks participated in listening to the Dharma. One day, while expounding the Dharma, he told everyone: 'Excellent! This Dharma assembly is difficult to encounter, you must resolve the doubts in your hearts and not waste time.' Then he ordered people to wash his hands with water, sat upright, and passed away. He lived to the age of seventy-three.
Biography of Master Jiangmo Zang of Dongyue, Yanzhou, Tang Dynasty
Venerable Master Zang, whose surname was Wang, was a native of Zhao Commandery. His father was an official in Bozhou. From a young age, Master Zang sought teachers, evidently admiring the Dharma. Moreover, he liked to be alone. In Qiao, there were many fierce ghosts who often bewitched people. When Master Zang was seven years old, he lived alone in an empty room, his solitary figure in the wilderness, but he never had the slightest fear. When he grew up, he became even more outstanding. Therefore, he was called Jiangmo Zang (Demon-Subduing Zang). He requested to become a monk under Master Mingzan of Guangfu Temple. Master Mingzan considered him to be a promising talent, so he examined him. Master Zang responded quickly, and his answers exceeded the content of the questions. Therefore, Master Mingzan kept him to work, serve, and study the Dharma, and had him recite the Lotus Sutra, which he understood thoroughly in a month. He was then tonsured and ordained, received the full precepts, and studied the Vinaya. Later, he lectured on the theories of the Southern School, and just as he was about to display his talents, he put down the horsetail whisk (a type of duster, symbolizing the preaching of the Dharma). He had climbed almost all the sacred sites of the nine provinces. Later, he went to the Northern Province, just when the Northern School was at its peak, so he vowed to rely on and dwell there. Master Xiu (referring to Shenxiu) asked him: 'Your name is Jiangmo (Demon-Subduing), but I have no mountain spirits or tree monsters here, are you going to be a demon instead?' Master Zang replied: 'Yes.'
佛有魔。秀云。汝若是魔。必住不思議境界也。曰是佛亦空。何不思議之有。時眾莫不異而欽之。先是秀師懸記之。汝與少皞之墟有緣。尋入泰山。數年學者臻萃供億克周。為金輿谷朗公行化之亞也。一日告門人曰。吾今老朽物極有歸。正是其時。言訖而終。春秋九十一矣。
宋高僧傳卷第八 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第九
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
習禪篇第三之二(正傳十四人附見四人)
唐京兆慈恩寺義福傳一(行思)
釋義福。姓姜氏。潞州銅鞮人也。幼慕空門黍累世務。初止藍田化感寺處方丈之室。凡二十餘年未嘗出房宇之外。后隸京師慈恩寺。道望高峙傾動物心。開元十一年從駕往東都經蒲虢二州。刺史及官吏士女。皆赍幡花迎之所在。途路充塞。拜禮紛紛瞻望無厭。以二十年卒。有制謚號曰大智禪師葬于伊闕之北。送葬者數萬人。中書侍郎嚴挺之躬行喪服。若弟子焉。又撰碑文。神秀禪門之杰。雖有禪行得帝王重之無以加者。而未嘗聚徒開法也。洎乎普寂始於都城。傳教二十餘載。人皆仰之。初福往東洛。召其徒戒其終期。兵部侍。郎張均太尉房管禮部侍郎韋陟常所信重。是日皆預造焉。福乃升堂
【現代漢語翻譯】 現代漢語譯本： 佛也有魔性的一面。秀云（人名），你如果真是魔，必定住在不可思議的境界中。秀云說，即使是佛也是空性的，有什麼不可思議的呢？當時在場的人無不感到驚異和欽佩。先前秀師（人名）曾預言說，你與少皞（古代部落首領）的故國有緣。於是秀云前往泰山。幾年后，前來學習的人很多，供養也很充足。他就像金輿谷的朗公（人名）一樣弘揚佛法。有一天，秀云告訴弟子們說，我如今老朽衰弱，萬物終有歸宿，正是時候了。說完就去世了，享年九十一歲。
《宋高僧傳》卷第八 《大正藏》第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第九
宋左街天壽寺通慧大師賜紫沙門贊寧（人名）等奉 敕撰
習禪篇第三之二（正傳十四人附見四人）
唐京兆慈恩寺義福（人名）傳一（行思（人名））
釋義福（人名），姓姜，是潞州銅鞮人。從小就嚮往空門，厭倦世俗事務。最初住在藍田化感寺的方丈室裡，二十多年沒有走出房門。後來隸屬於京師慈恩寺。他的道行和聲望很高，感動人心。開元十一年，他跟隨皇帝前往東都，經過蒲州和虢州。刺史、官吏和百姓都拿著幡和鮮花迎接他，道路擁擠。拜見和行禮的人絡繹不絕，瞻仰他的人沒有厭倦。義福在開元二十年去世。皇帝下詔賜謚號為大智禪師，安葬在伊闕的北面。送葬的人有數萬人。中書侍郎嚴挺之（人名）親自為他穿喪服，就像弟子一樣。嚴挺之還撰寫了碑文，稱義福是神秀（人名）禪門中的傑出人物。雖然有人禪行高深，得到帝王的重視，但沒有超過義福的。義福也從未聚集徒眾開壇講法。直到普寂（人名）才開始在都城傳教二十多年，人們都很仰慕他。當初義福前往東洛，召集他的弟子，告誡他們自己的死期。兵部侍郎張均（人名）、太尉房管（人名）、禮部侍郎韋陟（人名）平時都很信重他，當天都來參加法會。義福於是升座說法。
【English Translation】 English version: The Buddha also has a demonic aspect. Xiuyun (person's name), if you are truly a demon, you must reside in an inconceivable realm. Xiuyun said, even the Buddha is empty, so what is inconceivable about that? At that time, everyone present was amazed and admired him. Previously, Master Xiu (person's name) had predicted that you have an affinity with the homeland of Shaohao (ancient tribal leader). So Xiuyun went to Mount Tai. After a few years, many people came to study, and the offerings were abundant. He propagated the Dharma like Lang Gong (person's name) of Jinyu Valley. One day, Xiuyun told his disciples, 'I am now old and weak, and all things eventually return to their origin, it is the right time.' After saying that, he passed away at the age of ninety-one.
Song Biographies of Eminent Monks, Volume 8 Taisho Tripitaka, Volume 50, No. 2061, Song Biographies of Eminent Monks
Song Biographies of Eminent Monks, Volume 9
Compiled by Zanning (person's name), a purple-robed Shramana (monk) of Tonghui Monastery on the Left Street of Song Dynasty, by Imperial Order
Chapter Three, Section Two on Practicing Chan (Zen) (Fourteen Main Biographies, with Four Additional Mentions)
Biography 1 of Yifu (person's name) of Cien Monastery in Jingzhao of the Tang Dynasty (Xingsi (person's name))
Shramana Yifu (person's name), surname Jiang, was a native of Tongdi in Luzhou. From a young age, he yearned for the empty gate and was tired of worldly affairs. Initially, he stayed in the abbot's room of Huagan Monastery in Lantian, and did not leave the room for more than twenty years. Later, he belonged to Cien Monastery in the capital. His Taoist practice and reputation were very high, moving people's hearts. In the eleventh year of Kaiyuan, he followed the emperor to the Eastern Capital, passing through Puzhou and Guozhou. The prefect, officials, and people all welcomed him with banners and flowers, and the roads were crowded. People bowed and paid their respects one after another, and those who looked up to him were never tired of it. Yifu passed away in the twentieth year of Kaiyuan. The emperor issued an edict posthumously conferring the title of Great Wisdom Chan Master and buried him north of Yique. Tens of thousands of people attended the funeral. Yan Tingzhi (person's name), a secretary of the Central Secretariat, personally wore mourning clothes for him, like a disciple. Yan Tingzhi also wrote an epitaph, calling Yifu an outstanding figure in the Chan school of Shenxiu (person's name). Although some people had profound Chan practice and were valued by the emperors, none surpassed Yifu. Yifu also never gathered disciples to open an altar and preach the Dharma. It was not until Puji (person's name) began to preach in the capital for more than twenty years that people admired him. Initially, Yifu went to Dongluo, summoned his disciples, and warned them of his death date. Zhang Jun (person's name), Minister of the Ministry of War, Fang Guan (person's name), Grand Commandant, and Wei Zhi (person's name), Minister of the Ministry of Rites, all respected him on weekdays, and all came to participate in the Dharma assembly that day. Yifu then ascended the seat and preached the Dharma.
為門人演說。且曰。吾沒日昃當爲此決別耳。久之張謂房曰。某夙歲餌金丹未嘗臨喪。言訖張遂潛去。福忽謂房曰。與張公游有年矣。張公將有非常之咎名節皆虧。向來若終此法會足以免禍。惜哉。乃提房手曰。必為中興名臣。其勉之。言訖而終。后張均陷賊庭也受其偽官。而房翼戴兩朝畢立大節。皆終福之言矣。又釋行思。姓劉氏。廬陵人也。濡潤厥躬貞諒其性。出塵之後納戒已還。破觚求圓斫雕爲樸。厥志天然也。往韶陽見大鑒禪師。一言蔽斷猶擊蒙焉。既了本心。地祇迭告還復吉州闡化。四方禪客繁擁其堂。開元二十八年十二月十三日入滅于本生地。敕。謚大師號。曰洪濟。塔曰歸真。其塔會昌中例從堙毀后法嗣者重崇樹之。
唐京師興唐寺普寂傳
釋普寂。姓憑氏。蒲州河東人也。年才稚弱率性軒昂。離俗升壇循于經律。臨文揣義迥異恒流。初聞神秀在荊州玉泉寺。寂乃往師事凡六年。神秀奇之盡以其道授焉。久視中則天召神秀。至東都論道。因薦寂乃度為僧。及秀之卒天下好釋氏者咸師事之。中宗聞秀高年。特下制令普寂代本師統其法眾。開元二十三年。敕普寂于都城居止。時王公大人競來禮謁。寂嚴重少言。來者難見其和悅之容。遠近尤以此重之。二十七年終於上都興唐寺。年八十九。時都
【現代漢語翻譯】 現代漢語譯本： 為門人演說佛法，並且說：『我到日落時分，應當為此作最後的告別了。』過了很久，張對房說：『我多年服用金丹，從未經歷過喪事。』說完，張就悄悄離開了。福忽然對房說：『我和張公交往多年了，張公將有非常大的災禍，名節都會虧損。之前如果能始終參與這次法會，就足以避免災禍。可惜啊！』於是拉著房的手說：『你必定會成為中興的名臣，你要努力啊！』說完就去世了。後來張均果然陷入叛賊的陣營，接受了偽官，而房翼在兩個朝代都堅守大節，這都是終福所說的話啊。還有釋行思（佛教僧侶的名字），姓劉，是廬陵人。他從小就受到佛法的薰陶，性格貞潔誠實。出家之後，遵守戒律，放棄了棱角，追求圓融，捨棄了雕琢，追求樸素，這是他天生的志向。他前往韶陽拜見大鑒禪師（六祖慧能），一句話就讓他徹底醒悟，如同敲醒了矇昧。既然明白了本心，地神就多次告訴他，讓他回到吉州弘揚佛法。四方的禪客紛紛聚集在他的門下。開元二十八年十二月十三日，在本生地去世。皇帝下令追諡大師的稱號為洪濟，塔名為歸真。他的塔在會昌年間按照慣例被毀壞，後來他的弟子們重新修建了它。
唐京師興唐寺普寂傳
釋普寂（佛教僧侶的名字），姓憑，是蒲州河東人。他從小就性格軒昂，離開世俗，登上佛壇，遵循經律。理解文章的意義，與一般人不同。最初聽說神秀（佛教僧侶的名字）在荊州玉泉寺，普寂就前去拜他為師，總共六年。神秀認為他很奇特，把自己的道全部傳授給他。久視年間，則天（武則天）召見神秀到東都論道，神秀就推薦了普寂，於是普寂被度為僧。等到神秀去世，天下喜歡佛教的人都以普寂為師。中宗聽說神秀年事已高，特地下令讓普寂代替本師統領他的法眾。開元二十三年，皇帝下令普寂在都城居住。當時王公大臣都爭相前來拜見。普寂莊重嚴肅，很少說話，來的人很難見到他高興的樣子。遠近的人因此更加尊重他。開元二十七年，在上都興唐寺去世，享年八十九歲。當時都
【English Translation】 English version: He lectured to his disciples, saying, 'As the sun sets, I should make my final farewell.' After a long time, Zhang said to Fang, 'I have been taking golden elixir for many years and have never attended a funeral.' After speaking, Zhang quietly left. Suddenly, Fu said to Fang, 'I have been friends with Zhang Gong (a respectful title) for many years. Zhang Gong will have a great disaster, and his reputation will be damaged. If he had continued to participate in this Dharma assembly, it would have been enough to avoid the disaster. Alas!' Then he took Fang's hand and said, 'You will surely become a famous minister of the restoration, you must strive for it!' After speaking, he passed away. Later, Zhang Jun indeed fell into the rebel camp and accepted a false official position, while Fang Yi maintained his integrity in two dynasties, all according to what Zhong Fu had said. Also, Shi Xing Si (name of a Buddhist monk), whose surname was Liu, was from Luling. He was nurtured by Buddhism from a young age, and his character was chaste and honest. After leaving the secular world, he observed the precepts, abandoned sharpness and sought harmony, abandoned carving and sought simplicity, which was his natural aspiration. He went to Shaoyang to see the Great Master Dajian (Huineng, the Sixth Patriarch), and one word awakened him completely, like a blow to the ignorant. Since he understood his original mind, the earth deities repeatedly told him to return to Jizhou to propagate Buddhism. Monks from all directions gathered at his door. On the thirteenth day of the twelfth month of the twenty-eighth year of Kaiyuan, he passed away in his birthplace. The emperor ordered that the title of Grand Master be posthumously conferred as Hongji, and the pagoda be named Guizhen. His pagoda was destroyed during the Huichang period according to the usual practice, and later his disciples rebuilt it.
Biography of Pu Ji of Xing Tang Temple in the Tang Capital
Shi Pu Ji (name of a Buddhist monk), whose surname was Ping, was from Hedong in Puzhou. From a young age, he had a lofty character. He left the secular world, ascended the altar, and followed the scriptures and precepts. His understanding of the meaning of the texts was different from that of ordinary people. He first heard that Shen Xiu (name of a Buddhist monk) was at Yuquan Temple in Jingzhou, so Pu Ji went to study with him for a total of six years. Shen Xiu considered him extraordinary and imparted all his teachings to him. During the Jiushi period, Empress Zetian (Wu Zetian) summoned Shen Xiu to the Eastern Capital to discuss the Dharma. Shen Xiu recommended Pu Ji, and so Pu Ji was ordained as a monk. When Shen Xiu passed away, all those who liked Buddhism in the world took Pu Ji as their teacher. Emperor Zhongzong heard that Shen Xiu was old, and specially ordered Pu Ji to replace his teacher in leading his Dharma followers. In the twenty-third year of Kaiyuan, the emperor ordered Pu Ji to reside in the capital city. At that time, princes and ministers all competed to come and pay their respects. Pu Ji was solemn and serious, and rarely spoke. It was difficult for visitors to see him happy. People far and near respected him even more because of this. In the twenty-seventh year of Kaiyuan, he passed away at Xing Tang Temple in the Upper Capital at the age of eighty-nine. At that time, all
城士庶謁者皆制弟子之服。有制賜謚曰大慧禪師。及葬河南尹裴寬及其妻子。並缞麻列于門徒之次。傾城哭送。閭里為之空焉。裴尹之重寂職有由矣。寂之闡化神異頗多。裴皆目擊。又得心印歸向越深。時多譏誚。裴日夕造謁執弟子禮。曾無差脫。一日詣寂。寂懸知弟子一行之亡。及寂之終滅。裴之悲慟若喪所親。缞绖徒步出城。妻子同爾。搢紳之譏生於是矣。
系曰。人之情也有愛惡焉。愛之者不見可惡。惡之者不見可愛矣。夫萬物紛綸任其愛惡。折中之道可愛而不可惡。愛之者君子也。惡之者小人也。愛之不以道則君子之病矣。裴尹冠裳在御職事在躬。不避密行顯掇時謗。宜哉。譬諸僧耽俗務。胡不捨袈裟而衣逢掖乎。若實得道后。終期脫屣有何不可耶。寬不抽簪。何悖禮于丘之門歟。寬若行方外之道。復何誅焉。達人大觀。物無不可矣。
唐南嶽觀音臺懷讓傳
釋懷讓。俗姓杜。金州安康人也。始年十歲雅好佛書。炳然殊姿特有靈表。識者占是出家相非染俗貴。人寶來瑞國慶無疆。方之麟鳳龜龍無萬數也。天地無全功。氣序有盈虛。綱維缺壞補塞不足。皆冥維密祐。惟應度者乃燭厥理。非庸庸所知也。弱冠詣荊南玉泉寺事恒景律師便剃髮受。具嘆曰。夫出家者為無為法。天上人間無有勝者。
【現代漢語翻譯】 現代漢語譯本：全城的官員和平民百姓都穿上了弟子的服裝。朝廷追贈謚號為『大慧禪師』。安葬時，河南尹裴寬及其妻子，都身穿喪服，排列在門徒的行列中。全城的人都哭著送葬，整個里巷都空了。裴尹如此看重馬祖道一，是有原因的。馬祖道一闡揚佛法，神異的事情很多，裴寬都親眼目睹。又得到了心印，歸依之心更加深厚。當時很多人譏笑他。裴寬日夜前往拜謁，執弟子之禮，從不懈怠。有一天去拜訪馬祖道一，馬祖道一預先知道弟子一行已經去世。等到馬祖道一圓寂時，裴寬的悲痛就像失去了親人一樣，穿著喪服徒步走出城外，他的妻子也一樣。士大夫們的譏諷就是從這裡開始的。
系曰：人的情感有愛有憎。愛一個人，就看不到他可憎的地方；憎恨一個人，就看不到他可愛的地方。世間萬物紛繁複雜，任憑人們去愛去憎。折中的道理，是可愛而不可憎的。喜愛它的人是君子，憎恨它的人是小人。喜愛它而不遵循正道，就是君子的毛病了。裴尹身居官位，身負重任，不迴避私下的行為，公開招惹世俗的誹謗，這是理所當然的。譬如僧人沉溺於世俗事務，為什麼不脫下袈裟而穿上儒服呢？如果真的得道之後，最終放棄一切又有什麼不可以呢？裴寬不摘下頭上的簪子，這與孔子的門徒有什麼違背禮儀的地方呢？如果裴寬是修行方外之道，又有什麼可以指責的呢？通達的人以宏大的眼光看待事物，沒有什麼是不可以的。
唐南嶽觀音臺懷讓傳
釋懷讓（Shi Huairang），俗姓杜，是金州安康人。他從小就喜歡佛書，容貌出衆，氣質不凡。有見識的人認為他有出家之相，不適合做俗世的顯貴之人。人們珍視他，認為他是國家祥瑞，天下太平的象徵，就像麒麟鳳凰烏龜龍一樣，是數萬中無一的。天地沒有完美的功能，氣候有盈有虛。綱常倫理出現缺損，即使彌補也無法完全恢復，這些都有冥冥之中的護佑。只有那些應該被度化的人才能明白其中的道理，不是平庸的人所能理解的。他二十歲時到荊南玉泉寺侍奉恒景律師，於是剃度出家受戒。恒景律師讚歎說：『出家是爲了追求無為之法，天上人間沒有比這更殊勝的了。』
【English Translation】 English version: The officials and common people of the city all wore the clothes of disciples. The court posthumously conferred the title 'Great Wisdom Zen Master'. At the funeral, Yin Pei Kuan (Prefect of Henan) and his wife, all wore mourning clothes, and were arranged in the ranks of disciples. The whole city cried and saw him off, and the whole neighborhood was empty. There was a reason why Yin Pei valued Mazu Daoyi (Mazu Daoyi). Mazu Daoyi expounded the Dharma, and there were many miraculous things, which Pei Kuan witnessed with his own eyes. He also obtained the mind seal, and his heart of refuge became deeper. At that time, many people ridiculed him. Pei Kuan visited day and night, performing the rites of a disciple, never slackening. One day, when he went to visit Mazu Daoyi, Mazu Daoyi knew in advance that his disciple Yi Hang (Yi Hang) had passed away. When Mazu Daoyi passed away, Pei Kuan's grief was like losing a loved one. He walked out of the city in mourning clothes, and so did his wife. The ridicule of the gentry began here.
Commentary: Human emotions have love and hate. If you love someone, you can't see his hateful side; if you hate someone, you can't see his lovely side. The myriad things in the world are complicated, and people are allowed to love and hate them. The doctrine of compromise is lovely and not hateful. Those who love it are gentlemen, and those who hate it are villains. To love it without following the right path is the disease of a gentleman. Yin Pei was in office and had heavy responsibilities. He did not avoid private behavior and openly provoked secular slander. This is as it should be. For example, if a monk indulges in secular affairs, why not take off his cassock and put on Confucian clothes? If you really attain the Tao, what is wrong with giving up everything in the end? Pei Kuan did not take off the hairpin on his head. How does this violate the etiquette of Confucius' disciples? If Pei Kuan is practicing the Tao outside the world, what can be blamed? Great people view things with a grand vision, and nothing is impossible.
Biography of Shi Huairang (Shi Huairang) of Guanyin Terrace, Nanyue, Tang Dynasty
Shi Huairang (Shi Huairang), whose secular surname was Du, was a native of Ankang, Jinzhou. From an early age, he liked Buddhist books, and his appearance was outstanding and his temperament was extraordinary. Knowledgeable people believed that he had the appearance of becoming a monk and was not suitable for being a noble person in the secular world. People cherish him and regard him as a symbol of national auspiciousness and world peace, just like the unicorn, phoenix, tortoise, and dragon, which are one in tens of thousands. Heaven and earth do not have perfect functions, and the climate has fullness and emptiness. If there are defects in the ethical code, even if they are repaired, they cannot be completely restored. These are all protected by the unseen. Only those who should be saved can understand the truth, which is not something that mediocre people can understand. When he was twenty years old, he went to Jingnan Yuquan Temple to serve Lawyer Hengjing (Lawyer Hengjing), so he shaved his head and became a monk and received the precepts. Lawyer Hengjing praised: 'Becoming a monk is to pursue the Dharma of non-action, and there is nothing more supreme than this in heaven and earth.'
經之所謂出四衢道露地而坐也。時坦禪師乃勸讓往嵩丘覿安公。安啓發之。因入曹侯溪覲能公。能公怡然無馨無臭。洪波泛臻大壑之廣乎。韶濩合奏大樂之和乎。讓之深入寂定住無動道場為若此也。能公大事緣畢。讓乃躋衡岳止於觀音臺。時有僧玄至拘刑獄。舉念愿讓師救護。讓早知而勉之。其僧脫難云。是救苦觀音。得斯號也。亦由此焉。化緣斯盡。傳法弟子。曰道峻。曰道一。皆升堂睹奧也。其後一公振法鼓于洪州。其門弟子曰惟寬懷。暉道一大緣。將訖謂寬等曰。吾師之道存乎妙者也。無待而常。不住而至。能事集矣。金口所生從法而化。於我為子及汝為孫。一燈所傳何有盡者。讓以儀鳳二年生。至天寶三載八月十日終於衡岳。春秋六十八。僧臘四十八。一公建塔于別峰。元和中寬暉至京師揚其本宗法門。大啟傳百千燈。京夏法寶鴻緒於斯為盛。至八載衡陽太守令狐權問讓前跡。權舍衣財以充忌齋。自此每歲八月為觀音忌焉。寶曆中敕謚大慧禪師。塔號最勝輪。元和年中常侍歸登撰碑云。
唐京師大安國寺楞伽院靈著傳(法玩)
釋靈著。姓劉氏。綿州巴西人也。年殆志學方遂出家。登戒尋師不下千里。年四十精毗尼道兼講涅槃。一律一經勤于付授。晚歲請問大照禪師。領悟宗風守志彌篤。后詣長
【現代漢語翻譯】 現代漢語譯本：經書上所說的『出四衢道露地而坐』，指的是馬祖道一禪師在傳法之前，曾在交通要道上公開靜坐修行。當時，懷讓禪師勸馬祖道一去嵩丘拜見安公（慧安禪師，六祖慧能的弟子）。慧安禪師啓發了他。之後，馬祖道一進入曹侯溪拜見慧能禪師。慧能禪師見到他，如同洪大的波濤匯入廣闊的深谷，又如同韶樂和濩樂合奏出和諧的樂章。馬祖道一深入寂靜的禪定，安住于不動搖的道場，就是這樣成就的。慧能禪師的教化因緣圓滿后，懷讓禪師登上衡山，住在觀音臺。當時有個叫玄至的和尚被拘禁在監獄裡，他祈願懷讓禪師救護。懷讓禪師早已知曉此事，便勉勵他。後來，這位和尚脫離了災難，說：『是救苦觀音。』懷讓禪師得到這個稱號，也是由此而來。懷讓禪師的教化因緣將盡，傳法的弟子有道峻和道一，他們都已登堂入室，領悟了禪宗的奧妙。之後，道一禪師在洪州弘揚佛法，他的門下弟子有惟寬和懷暉。道一禪師的教化因緣將要結束時，對惟寬等人說：『我老師的道，存在於精妙之處。不用等待而常在，不須停留而到達。該做的都做完了。』（慧）能大師金口所生的佛法，由我傳給你，你再傳給你的弟子，這樣一代代傳下去，就像一盞燈傳給另一盞燈，是不會有窮盡的。懷讓禪師生於儀鳳二年，到天寶三載八月十日圓寂于衡山，享年六十八歲，僧臘四十八年。道一禪師在別峰為他建造了塔。元和年間，惟寬和懷暉到京師弘揚他們的本宗法門，大規模地開啟了傳燈的法脈，京城和各地佛法的興盛，由此開始。到元和八年，衡陽太守令狐權詢問懷讓禪師的生平事蹟，令狐權捐獻出自己的衣物和錢財，用來舉辦忌齋。從此以後，每年八月都為觀音菩薩舉辦忌日。寶曆年間，朝廷追諡懷讓禪師為大慧禪師，塔號為最勝輪。元和年間，常侍歸登撰寫碑文。 唐京師大安國寺楞伽院靈著傳(法玩) 釋靈著，姓劉氏，綿州巴西人。年輕時就立志向學，才出家。受戒后，爲了尋訪名師，不惜跋涉千里。四十歲時，精通毗尼（戒律），兼講涅槃經。對於戒律和經書，都勤奮地傳授。晚年時，向大照禪師請教，領悟了禪宗的宗風，更加堅定自己的志向。後來，前往長（地名）
【English Translation】 English version: The sutra says 'sitting in the open ground at the crossroads', referring to how Zen Master Mazu Daoyi publicly meditated on the main roads before transmitting the Dharma. At that time, Zen Master Huairang advised Mazu Daoyi to visit Angong (Zen Master Huian, a disciple of the Sixth Patriarch Huineng) at Songqiu. Angong enlightened him. After that, Mazu Daoyi entered Caohou Creek to visit Zen Master Huineng. When Zen Master Huineng saw him, it was like a great wave merging into a vast valley, and like the Shao and Huo music playing together in harmony. Mazu Daoyi entered deep, silent meditation, abiding in the unwavering Dao field, and that is how he achieved enlightenment. After Zen Master Huineng's teaching karma was fulfilled, Zen Master Huairang ascended Mount Heng and lived at Guanyin Terrace. At that time, there was a monk named Xuanzhi who was imprisoned. He prayed for Zen Master Huairang's protection. Zen Master Huairang knew about this in advance and encouraged him. Later, this monk escaped from the disaster and said, 'It is the Guanyin who saves from suffering.' Zen Master Huairang received this title because of this. Zen Master Huairang's teaching karma was about to end, and his Dharma-transmitting disciples were Daojun and Daoyi, who had both entered the hall and grasped the mysteries of Zen. Later, Zen Master Daoyi promoted the Dharma in Hongzhou, and his disciples included Weikuan and Huaihui. When Zen Master Daoyi's teaching karma was about to end, he said to Weikuan and others, 'My teacher's Dao exists in the subtle and wonderful. It is constant without waiting, and arrives without stopping. All that needs to be done has been done.' The Dharma spoken by (Hui)neng's golden mouth is transmitted from me to you, and then from you to your disciples. This will be passed down from generation to generation, like one lamp passing to another, and there will be no end. Zen Master Huairang was born in the second year of Yifeng and passed away on Mount Heng on the tenth day of the eighth month of the third year of Tianbao, at the age of sixty-eight, with forty-eight years as a monk. Zen Master Daoyi built a pagoda for him at Biefeng. During the Yuanhe period, Weikuan and Huaihui went to the capital to promote the Dharma of their sect, and on a large scale, they initiated the lineage of transmitting the lamp. The flourishing of Buddhism in the capital and other places began from this. In the eighth year of Yuanhe, Linghu Quan, the prefect of Hengyang, inquired about the life of Zen Master Huairang. Linghu Quan donated his clothes and money to hold a memorial service. From then on, the anniversary of Guanyin Bodhisattva was held every August. During the Baoli period, the court posthumously named Zen Master Huairang as Great Wisdom Zen Master, and the pagoda was named the Most Victorious Wheel. During the Yuanhe period, Changshi Gui Deng wrote the inscription. Biography of Lingzhe of Lengjia Temple in Da'an National Temple in the Tang Dynasty Capital (Fawan) 釋Lingzhe, whose surname was Liu, was from Brazil, Mianzhou. He aspired to study when he was young before he became a monk. After receiving the precepts, he traveled thousands of miles to seek famous teachers. At the age of forty, he was proficient in Vinaya (precepts) and lectured on the Nirvana Sutra. He diligently taught the precepts and sutras. In his later years, he asked Zen Master Dazhao for instruction, understood the style of Zen, and became more determined in his aspirations. Later, he went to Chang (place name)
安誕敷禪法。慕道求師者不減千計。若魚龍之會淵澤也以天寶五載四月十日申時示滅于安國寺石楞伽經院。享壽五十六。僧夏三十六。將終寺中亟多變怪。蓋法門樑棟之頹撓也。著加趺而坐怡然而化。三七日後茶毗起塔于龍首岡。鄰佛陀波利藏舍利之所帝女媧之墳右。以其年十月十日遷入塔焉。弟子朗智道珣如一。追慕師德香火不絕。內侍上柱國天水趙思侃。命釋子善運撰碑于塔所焉。有錢塘靈智寺釋法玩。俗姓馮。本長樂人也。隨祖宦于江東。遂為錢塘人也。父子通字元達。世襲冠裳傳其素業。然精核百氏之餘。執志慕凈名之應質。談論多召禪林之士於家。別室供禮愿生令嗣。彌久玩誕於家。岐嶷之性天發端謹。才勝衣也啟父求出俗。固不阻留。披剃登具。探賾三乘如指掌焉。而性終耿介。於此寺之深塢。實淅江之陽也。別構蘭若去伽藍夐遠。終日安禪。時同志者造門請益。玩隨事指南多有所證。以天寶二載十二月十三日天之將曉。告侍者端坐奄從泥曰。春秋六十五。僧臘減二十年。於時山鳥哀鳴雲霧蒙慘。遠近檀越悲泣者如堵。以其月十九日遷殯于寺側山原。有弟子俞法界及子懷福猶子希秀等。舊所歸心。結塔營事皆出其家。塔因會昌中所毀。今存址焉。碑石漫沒。吁哉。
唐潤州幽棲寺玄素傳
釋
【現代漢語翻譯】 現代漢語譯本： 安誕（Andan）禪師的禪法廣為流傳，仰慕佛道前來求學的僧人不計其數，如同魚和龍聚集在深淵水澤一般。在天寶五年四月十日申時，于安國寺石楞伽經院圓寂，享年五十六歲，僧齡三十六年。臨終前，寺中頻頻出現怪異現象，這大概是佛法之門的棟樑將要倒塌的預兆。安誕禪師結跏趺坐，安詳圓寂。圓寂后二十一日進行火化，在龍首岡建造佛塔，位置在佛陀波利（Buddhapali，古印度僧人，翻譯佛經）埋藏舍利的地方和女媧墳墓的右側。同年十月十日，將安誕禪師的骨灰遷入佛塔。弟子朗智、道珣、如一等人，追慕師父的德行，香火供奉從未斷絕。內侍上柱國天水趙思侃，命僧人善運在佛塔處撰寫碑文。 錢塘靈智寺的釋法玩（Shi Fawan）禪師，俗姓馮，原籍長樂。跟隨祖輩在江東做官，於是成了錢塘人。他的父親和兒子都字元達，世代承襲官位，傳揚家族事業。然而，他在精通諸子百家的學問之後，立志效仿維摩詰（Vimalakirti，佛教在家菩薩的代表），經常邀請禪林的僧人到家中談論佛法，並專門設定房間供奉佛像，希望能夠生個兒子來繼承佛法。過了很久，法玩禪師出生在家中。他天資聰穎，從小就表現出端莊謹慎的品性，才華勝過同齡人。他向父親請求出家，父親沒有阻攔。剃度受戒后，他對佛教的三乘教義瞭如指掌。但他性格始終耿直，在這座寺廟的深山幽谷中（實際上是浙江的南面），另外建造了一座蘭若（Aranya，遠離人煙的修行場所），遠離寺廟。他整日安心禪修，當時志同道合的人前來請教，法玩禪師根據具體情況進行指導，很多人因此有所領悟。在天寶二年十二月十三日天快亮的時候，他告訴侍者，然後端坐圓寂。享年六十五歲，僧齡減去二十年。當時山中的鳥兒哀鳴，雲霧瀰漫，遠近的施主悲傷哭泣的人很多。同年十二月十九日，將他的遺體安葬在寺廟旁邊的山坡上。弟子俞法界以及兒子懷福、侄子希秀等人，一直都對他非常敬仰，建造佛塔等事宜都由他們家負責。佛塔在會昌年間被毀壞，現在只剩下遺址。碑石也被埋沒。唉！ 唐潤州幽棲寺玄素傳 釋
【English Translation】 English version: The Chan teachings of Chan Master Andan were widely spread, and the number of monks who admired the Buddha's path and came to seek learning was countless, like fish and dragons gathering in deep pools and marshes. On the tenth day of the fourth month of the fifth year of Tianbao, at Shen time (3-5 pm), he passed away at the Shilangjia Sutra Courtyard of Anguo Temple, at the age of fifty-six, with thirty-six years of monastic life. Before his death, strange phenomena frequently occurred in the temple, which was probably a sign that the pillars of the Dharma gate were about to collapse. Chan Master Andan sat in the lotus position and passed away peacefully. Twenty-one days after his death, he was cremated, and a pagoda was built on Longshou Hill, located to the right of the place where Buddhapali (an ancient Indian monk who translated Buddhist scriptures) buried his relics and the tomb of Nüwa. On the tenth day of the tenth month of the same year, Chan Master Andan's ashes were moved into the pagoda. Disciples Langzhi, Daoxun, Ruyi, and others, admired their master's virtues and never ceased to offer incense. Zhao Sikan, the Inner Attendant Shangzhuguo of Tianshui, ordered the monk Shanyun to write an inscription at the pagoda. Chan Master Shi Fawan of Lingzhi Temple in Qiantang, whose secular surname was Feng, was originally from Changle. He followed his ancestors to serve as officials in Jiangdong, and thus became a native of Qiantang. His father and son were both named Yuanda, and they inherited official positions and carried on the family business for generations. However, after mastering the knowledge of various schools of thought, he aspired to emulate Vimalakirti (a representative of Buddhist lay bodhisattvas), often inviting monks from the Chan forest to his home to discuss the Dharma, and specially set up a room to enshrine Buddha statues, hoping to have a son to inherit the Dharma. After a long time, Chan Master Fawan was born at home. He was intelligent and showed dignified and cautious qualities from an early age, and his talent surpassed his peers. He asked his father to become a monk, and his father did not stop him. After being tonsured and ordained, he knew the three vehicles of Buddhism like the back of his hand. But his character was always upright, and in the deep valleys of this temple (actually the south of Zhejiang), he built another Aranya (a place of practice far from the crowds), far from the temple. He practiced Chan meditation peacefully all day long. At that time, like-minded people came to ask for advice, and Chan Master Fawan guided them according to the specific situation, and many people realized something as a result. On the thirteenth day of the twelfth month of the second year of Tianbao, when the sky was about to dawn, he told his attendant, and then sat upright and passed away. He was sixty-five years old, with twenty years less of monastic life. At that time, the birds in the mountains mourned, the clouds and fog were thick, and many donors from far and near wept sadly. On the nineteenth day of the twelfth month of the same year, his remains were buried on the hillside next to the temple. Disciples Yu Fajie, as well as his son Huaifu and nephew Xixiu, had always admired him very much, and their family was responsible for building the pagoda and other matters. The pagoda was destroyed during the Huichang era, and now only the ruins remain. The stone tablet has also been buried. Alas! Biography of Xuan Su of Youqi Temple in Runzhou, Tang Dynasty 釋
玄素。字道清。俗緣馬氏。潤州延陵人也。生有異度幼而深仁。乳育安靜髫齔希尚求歸釋門。父母從之出依凈域。以如意年中始奉制度。隸名于江寧長壽寺。進具已后戒光騰燭定水澄漣。思入玄微行逾人表。既解色空常慕宗匠。晚年乃南入青山幽棲寺。因事威禪師。躬歷彌載撞鐘大鳴。威誨以勝法。得其不刊之旨。從是伏形苦節交養恬和。敗納襯身寒暑不易。貴賤怨親曾無喜慍。時目之為嬰兒行菩薩。道業既高人希瞻禮。開元年中僧汪密請至京口。郡牧韋銑屈居鶴林。四部歸誠充塞寺宇。素納衣空床未嘗出戶王侯稽首。不為動搖。顧世名利猶如幻焉。忽於一日有屠者來禮謁。自生感悟懺悔先罪。求請素明中應供。乃欣然受之降詣其舍。士庶驚駭咸稱異哉。素曰。佛性是同無生豈別。但可度者吾其度之。何異之有。天寶之初吳越瞻仰如想下生。楊州僧希玄請至江北。竊而宵遁。黑月難濟。江波淼然。持舟擬風。俄頃有白光一道。引棹直渡通波獲全。楚人相慶佛日再耀。傾州奔赴會於津所。人物拒道間無立位。解衣投施積若山丘。略不幹其懷抱。令悉充悲田之費禮部尚書李憕為楊州牧。齋心虔虔二時瞻近。未幾而京口道俗思渴法音。仍移牒渡江再請還郡。二處紛諍莫決所從。李時謂人曰。本期奉道反成愛憎。因任從所請卻
歸南郡。其感物慕德罕有與倫。以天寶十一載十一月十一日中夜無疾而化。春秋八十有五。哀感人倫慟徹城市。以其月二十一日奉全身建塔于黃鶴山西所住之地。方伯邑宰盡執喪師之禮。率眾申哀江湖震響。素往于寺內坐禪之所。高松偃覆如蓋。及移他樹還互如前。又當舍壽之夕。房前雙桐無故自枯。識者以為雙林之變。但真乘妙理絕相難思。嘉瑞靈祥應感必有。經云。隨緣赴感即其事也。有門弟子法鑒及吳中法欽。此二大士重光道原僉具別傳。受菩薩戒弟子吏部侍郎齊浣廣州都督粱卿潤州刺史徐嶠京兆韋昭理給事中韓賞御史中丞李丹禮部崔令欽 並道流人望咸款師資。亦嘗問道于徑山。猶樂正子春于夫子。洗心瞻仰天漢彌高。水鑑明心悟深者眾矣。洎太和中。遠慕遺風高其令德。追諡大律禪師。太和大寶杭之塔。後人多以俗氏召之曰馬祖。或以姓名兼稱曰馬素是也。
系曰。彌天以出家子咸姓釋氏。懸合後到阿含經。可不務乎。素師以俗姓呼之。必有由矣。噫繁盛法嗣猶不能遏此訛稱。則知素師名翼一飛四海仰止。故登俗域今警將來。宜正名也。
唐均州武當山慧忠傳
釋慧忠。俗姓冉氏。越州諸暨人也。孰辨甲子。或謂期頤之年。肌膚冰雪神宇峻爽。少而好學法受雙峰。默默全真心承一印。行
無住相歷試名山。五嶺羅浮四明天目。白崖倚帝紫閣摩穹。或松下安居於九旬。或嵌空息慮於三昧。既懸明月之戒。亦凈琉璃之心。已度禪定之門。不起無生之見。嶷若蘇廬八風莫能動。清如凈鑒萬象何所隱。可止也我則武當千峰狎于麋鹿。可行也我則虎溪一徑。分衛人間。薄游吳楚。以至於順陽川焉。卜居黨子之林泉。四十餘祀。深入法王之聖定。八萬廣門道聲洋乎力量充矣。開元年中刺史前中書侍郎開國公王琚司馬太常少卿趙頤貞。信潭以清聞風而悅。稅駕扣寂杳然虛空。禮足散金銀之華。不異彌伽長者。執手見微塵之佛。等毗目仙人。上奏玄宗徴居香剎。則龍興寺也。由是罷相節使王公大人罔不膜拜順風從而問道。忠博達詁訓廣窮經律。降魔制外孰之與京不可以威畏。不可以利動。暾日而食對月澄心。清風飛霜。勁節凌竹。辭檢理詣折彼慢幢。論頓也不留朕跡。語漸也返常合道。得之於心。伊蘭作栴檀之樹。失之於指。甘露乃蒺藜之園。妙不可傳花多果少。世有執礫水中。若獲琉璃之寶。掬泡瓶內。謂得摩尼之珠。忠所以訶之止之不能已矣。故有超毗盧之說。令其不著佛求越法身之談。俾夫無染正性。豈毗盧之可越。而法身之可超哉是以虛空之心合虛空之理纖妄若雲翳。宗通如日月朝郎結駟而至安。禪不動受其
【現代漢語翻譯】 現代漢語譯本 不住于任何表象而遊歷名山大川。足跡遍佈五嶺（指越城嶺、都龐嶺、萌渚嶺、騎田嶺、大庾嶺）和羅浮山（位於廣東）、四明山（位於浙江）、天目山（位於浙江）。白崖山（山名）高聳入雲，紫閣山（山名）直插天穹。有時在松樹下安然度過九十天的夏安居，有時在空曠的山洞中進入禪定。既有如明月般皎潔的戒律，也有如琉璃般清澈的心境。已經進入禪定的境界，不起執著于『無生』的見解。像蘇廬山（山名）一樣堅定，不為八風（利、衰、毀、譽、稱、譏、苦、樂）所動搖；像明鏡一樣清澈，世間萬象無所遁形。可以隱居，我便在武當山的千峰萬壑間與麋鹿為伴；可以行走，我便沿著虎溪（地名）的一條小路，向人間乞食。我曾漫遊吳楚之地，最終來到順陽川（地名）。在黨子林（地名）的林泉中隱居，已經四十多年了。深入佛法的精妙禪定，通達八萬四千法門，弘揚佛法，力量充沛。開元年間，刺史、前中書侍郎、開國公王琚，以及司馬、太常少卿趙頤貞，因為仰慕我的清名而前來拜訪，放下車駕，叩問寂靜的佛法，如同進入空曠的虛空。他們以禮相待，散發金銀珠寶，如同彌伽長者（Vimalakirti，維摩詰）一般；執手相見，彷彿見到了微塵中的佛，又如同毗目仙人（Vipasyin，毗婆尸佛）。他們上奏玄宗皇帝，請求我居住在香剎（寺廟），即龍興寺。從此，罷相的節度使、王公大臣們無不頂禮膜拜，順從我的教誨，前來問道。我精通博大的訓詁學，廣泛深入地研究經律。降伏邪魔，制服外道，有誰能與我相比？我不會被威勢所嚇倒，也不會被利益所動搖。像太陽一樣坦然地吃飯，像對著月亮一樣澄澈內心。我的品格像清風和飛霜一樣高潔，像竹子一樣堅韌挺拔。我的言辭精煉，義理深刻，能摧毀他們的傲慢之幢。談論頓悟，不留下任何痕跡；講述漸悟，迴歸常道，契合真理。領悟於心，伊蘭樹（一種臭木）也能變成栴檀樹（一種香木）；迷失於指，甘露也能變成蒺藜園（長滿蒺藜的園子）。佛法的精妙之處難以言傳，就像花多果少一樣。世人有人拿著瓦礫在水中，卻以為得到了琉璃寶珠；有人用泡沫裝在瓶子里，卻以為得到了摩尼寶珠。所以我才要呵斥他們，阻止他們，不能停止。因此，才有了超越毗盧遮那佛（Vairocana，光明遍照）的說法，讓他們不要執著于佛；才有了超越法身（Dharmakaya，佛的法性之身）的談論，讓他們不要執著於法，從而達到無染的正性。難道毗盧遮那佛是可以超越的嗎？法身是可以超越的嗎？所以，要用虛空的心，去契合虛空的理，細微的妄念就像雲彩遮蔽了天空。通達宗門，就像太陽和月亮照耀大地。朝廷的官員們駕著駟馬之車前來，我安然禪定，接受他們的供養。
【English Translation】 English version I traveled through famous mountains without dwelling on any particular appearance. My footprints covered the Five Ridges (Yuecheng, Dupang, Mengzhu, Qitian, and Dayu Ridges), Mount Luofu (in Guangdong), Mount Siming (in Zhejiang), and Mount Tianmu (in Zhejiang). White Cliff leaned against the heavens, and the Purple Pavilion touched the sky. Sometimes I resided under pine trees for the ninety-day summer retreat, and sometimes I meditated in empty caves. I possessed precepts as clear as the bright moon and a mind as pure as lapis lazuli. Having entered the gate of meditation, I did not give rise to views of 'non-birth'. I was as steadfast as Mount Su and could not be moved by the Eight Winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and pleasure); as clear as a pure mirror, in which all phenomena were reflected without concealment. If I could stay, I would befriend the deer among the thousand peaks of Mount Wudang; if I could travel, I would follow the single path of Tiger Creek, begging for food among humans. I wandered through the lands of Wu and Chu, eventually arriving at the Shunyang River. I lived in seclusion in the forests and springs of Dangzi for over forty years. I deeply entered the sacred samadhi of the Dharma King, comprehended the eighty-four thousand Dharma gates, and propagated the Dharma with abundant strength. During the Kaiyuan era, Wang Ju, the governor, former Vice President of the Chancellery, and Duke of the Founding State, and Zhao Yizhen, the Sima and Vice Minister of the Court of Imperial Sacrifices, admired my reputation for purity and came to visit. They put down their carriages, inquired about the silent Dharma, and entered the vast emptiness. They treated me with respect, scattering gold and silver treasures, like Vimalakirti; they held my hand, as if seeing the Buddhas in the dust, like Vipasyin Buddha. They reported to Emperor Xuanzong, requesting me to reside in a fragrant temple, namely Longxing Temple. From then on, retired ministers, regional commanders, princes, and great officials all prostrated and paid homage, following my teachings and seeking the Dharma. I was proficient in vast and profound exegesis, and extensively studied the sutras and vinaya. Who could compare with me in subduing demons and controlling external paths? I could not be intimidated by power or moved by profit. I ate as naturally as the sun rises and purified my mind as clearly as the moon shines. My character was as noble as the clear wind and flying frost, and as resilient as bamboo. My words were concise and my reasoning profound, capable of destroying their banners of arrogance. When discussing sudden enlightenment, I left no traces; when speaking of gradual enlightenment, I returned to the constant path, aligning with the truth. When understood in the heart, even an Eranda tree (a foul-smelling tree) can become a sandalwood tree (a fragrant tree); when lost in the fingers, even nectar can become a garden of thorns. The subtlety of the Dharma is difficult to convey, like many flowers but few fruits. People hold pebbles in the water, thinking they have obtained lapis lazuli treasures; they fill bottles with bubbles, thinking they have obtained Mani jewels. Therefore, I must rebuke them and stop them, without ceasing. Hence, there is the saying of surpassing Vairocana, so that they do not cling to the Buddha; there is the talk of transcending the Dharmakaya, so that they do not cling to the Dharma, thereby attaining undefiled true nature. Can Vairocana be surpassed? Can the Dharmakaya be transcended? Therefore, use the mind of emptiness to align with the principle of emptiness; subtle delusions are like clouds obscuring the sky. Penetrating the essence of the teachings is like the sun and moon illuminating the earth. Officials of the court arrived in carriages drawn by four horses, and I remained peacefully in meditation, receiving their offerings.
頂謁儼如也。蓋所謂昔人不迎七步以福于萬乘之君。豈止百寮而已哉。肅宗皇帝載定區夏聞其德高。以上元二年正月十六日。敕內給事孫朝進驛騎迎請。其手詔曰。皇帝信問。朕聞調御上乘以安中土。利他大士共濟群生。師以法鑒高懸一音演說。藏開秘密境入圓明。大悲不惓于津樑。至善必明於兼濟。尊雄付囑實在朕躬。思與道安宣揚妙用。廣滋福潤以及大千。傳罔象之玄珠。拔沉迷之毒箭。良緣斯在勿以為勞。杖錫而來京師非遠。齋心已久副朕虛懷。春寒師得平安好。遣書指不多及。忠常以道無不在華野莫殊。遂高步入宮引登正殿。霜杖初下日照龍衣。天香以焚風飄羽蓋。時忠驤首接武神儀肅若。天子欽之待以師禮。奏理人治國之要。暢唐堯虞舜之風。帝聞竦然膝之前席。九龍灑蓮華之水。萬乘飲醍醐之味。從是肩舁上殿坐而論道。不拘彝典也。尋令驃騎朱光輝宣旨住千福寺。相國崔渙從而問津。理契於心談之朝野。識真之士往往造焉。洎夫寶應臨御。以孝理國匪移前眷。劃開萬里之天。若見三江之月。又敕內侍袁守宏迎近闕下光宅寺安置。香飯云來紫衣天降。雖使臣擁禪門而不進御府列玉帛而盈庭。了之如泡觀之若夢。澹然閑任自樂天倪。亦可羅浮不歸方名宴坐雙峰長往始契無生者哉。成聖元胎於是乎在。固所以
萬行齊發。千門不累於心矣則兜率之鼓無形乃聲。修羅之琴不撫而韻。香傳天主花雨空王。見之於忠矣。常以思大師有言。若欲得道衡岳武當。因奏武當山請置太一延昌寺。白崖山黨子谷置香嚴長壽寺。各請藏經一本度僧護持二聖御影鎮彼武當。王言惟允有司承式。猴一雁塔雖未飾于中峰。茅棟柴扉便以名于梵宇。睿札題額鸞回鵲飛。山川光煌黑白抃躍。想金殿之可期。睹瑤臺之非遠。至大曆八年又奏度天下名山僧。中取明經律禪法者。添滿三七人。道門因之羽服緇裳罔不慶懌。數盈萬計用福九重也。忠往在南陽陷於賊境。固請回避皆不允之。臨白刃而辭色無撓。據青雲而安坐不屈。魁帥觀其禪德淡若風韻高逸。投劍羅拜請師事焉。於時避寇遇寇者眾矣。無何群盜又至。乃曰。未可以踵前也遂杖錫發趾沿江而去。有敩其先蹤堅住不避者。盡被誅戮。則知雲物氣像有如先覺。存而不論道何深也。金籍曰。般若無知而無不知。斯之謂歟。內德既充外應彌廣。自藏珍寶人莫之窺。於戲論龍奮迅而鞠多不知。忉利雨華而明徹莫識。前賢厭世正眼隨滅。不亦悲夫。忽疾將亟。國醫罔效。自知去辰。眾問後事。乃曰。佛有明教依而行之則無累矣。吾何言哉。粵十年十二月九日子時右脅累足泊然長往。所司聞奏皇情憫焉。中使臨吊賻
【現代漢語翻譯】 現代漢語譯本 萬行齊發，千門不累於心，那麼兜率天的鼓無需敲擊也會鳴響，修羅的琴無需撥動也會奏樂。香氣傳遍天主（帝釋天），花雨灑滿空王（佛）。這是因為忠誠所致。思大師曾說：『若想得道，就去衡山、武當山。』因此上奏請求在武當山設定太一延昌寺，在白崖山黨子谷設定香嚴長壽寺，各請藏經一部，度僧人守護，並將二聖（指玄武神和真武神）的御影鎮守在武當山。皇帝批準了請求，有關部門遵照執行。雖然猴一雁塔尚未在中峰裝飾，但茅草屋頂和柴門已經使梵宇聞名。皇帝的題額如同鸞鳳迴旋，喜鵲飛舞，山川因此光輝燦爛，百姓歡欣鼓舞。可以預見金殿的建成，看到瑤臺的景象不再遙遠。到了大曆八年，又上奏度化天下名山的僧人，從中選取精通明經、律宗、禪法的人，增補到三十七人。道門因此也感到歡欣鼓舞。人數達到上萬，為皇帝祈福。忠（指僧人）先前在南陽陷入賊境，堅決請求迴避，但都沒有被允許。面對刀刃而面不改色，身處險境而安然不動。賊首看到他的禪德淡泊如風，風度高雅，於是放下刀劍，跪拜請求拜他為師。當時躲避賊寇和遭遇賊寇的人很多，不久賊寇又來了，於是說：『不能重蹈覆轍。』於是拄著錫杖出發，沿著長江而去。有的人效仿他先前的做法，堅守不避，結果都被殺害了。由此可知雲物氣象如同先知先覺。存在而不去討論，其中的道理多麼深奧啊！《金籍》上說：『般若（智慧）無知而無所不知。』說的就是這種情況吧。內在的德行既然充實，外在的感應也就更加廣泛。如同藏有珍寶，沒有人能夠窺視。唉！談論龍的奮迅，鞠多（一種蟲子）卻不知道；忉利天（帝釋天）降下花雨，明徹（指凡夫）卻不能認識。前代的賢人厭世，正眼（正確的佛法）也隨之滅亡，這不是很可悲嗎？忽然得了重病，御醫也無能為力。自知將要離世，眾人詢問後事，於是說：『佛有明確的教誨，按照它去做就不會有禍患。我還有什麼可說的呢？』在十年十二月九日子時，以右側臥的姿勢，雙腿併攏，安然去世。有關部門上奏，皇帝深感悲痛，派遣中使弔唁，並贈送財物。
【English Translation】 English version Myriad practices arise together; a thousand gates do not burden the mind. Then the drums of Tushita (the fourth of the six heavens of desire) sound without being struck, and the lute of the Asuras (demigods) plays music without being touched. Fragrance spreads to the Lord of Heaven (Indra), and flower rain falls upon the Empty King (Buddha). This is seen in loyalty. Master Si often said, 'If you wish to attain the Dao (the Way), go to Hengshan and Wudang Mountain.' Therefore, he requested the establishment of Taiyi Yanchang Temple on Wudang Mountain and Xiangyan Changshou Temple in Dangzi Valley of Baiya Mountain. He requested a copy of the Tripitaka (Buddhist scriptures) for each temple, to ordain monks to protect them, and to enshrine the imperial images of the Two Saints (referring to the Xuanwu God and Zhenwu God) in Wudang Mountain. The emperor granted the request, and the relevant departments carried it out. Although the Monkey-Goose Pagoda has not yet been decorated on the central peak, the thatched roofs and wooden doors have already made the Buddhist temple famous. The emperor's inscription is like the circling of phoenixes and the flying of magpies, making the mountains and rivers shine brightly and the people rejoice. One can foresee the completion of the golden palace and see that the scenery of the jade terrace is not far away. In the eighth year of the Dali era, he again requested the ordination of monks from famous mountains throughout the country, selecting those who were proficient in the Mingjing (Confucian classics), Vinaya (monastic discipline), and Chan (Zen) methods, and adding them to thirty-seven people. The Daoist community also felt joyful because of this. The number reached tens of thousands, praying for blessings for the emperor. Zhong (referring to the monk) was previously trapped in the rebel territory in Nanyang, and he firmly requested to avoid it, but was not allowed. Facing the blade without changing his expression, sitting calmly and unyielding in danger. The rebel leader saw his Chan virtue as light as the wind and his demeanor as elegant, so he put down his sword, knelt down, and asked to become his disciple. At that time, there were many people who avoided the rebels and encountered the rebels. Soon the rebels came again, so he said, 'We cannot repeat the past.' So he set off with his staff, walking along the Yangtze River. Some people imitated his previous actions, firmly staying and not avoiding, and were all killed. From this, it can be known that the atmosphere of clouds and objects is like a prescience. Existing without discussing, how profound is the principle! The Golden Scripture says, 'Prajna (wisdom) is without knowledge and yet knows everything.' Is this what it means? Since the inner virtue is fulfilled, the external response is even more extensive. Like having hidden treasures, no one can peek at them. Alas! Talking about the dragon's vigor, Jukuta (a kind of insect) does not know; Indra rains down flowers, but Mingche (referring to ordinary people) cannot recognize them. The former sages were tired of the world, and the true Dharma eye also perished with them, is this not very sad? Suddenly he became seriously ill, and the imperial physicians were unable to help. Knowing that he was about to leave the world, the people asked about the future, so he said, 'The Buddha has clear teachings, and if you follow them, there will be no harm. What else can I say?' On the ninth day of the twelfth month of the tenth year, at midnight, he passed away peacefully, lying on his right side with his legs together. The relevant departments reported to the emperor, who felt deeply saddened, sent an envoy to offer condolences, and presented gifts.
贈甚厚。敕謚號曰大證禪師。有詔歸葬于黨子之香嚴寺。循其本也。威儀手力所在支給具飾終之禮哀慟梵場也。敕常修功德使檢校殿中監興唐寺沙門大濟。早接道論豁如披雲雖非門人哀逾法嗣。凡有敷奏聖皆允焉。在家弟子開府孫知古並弟內常侍朝進居士景超昆季等。僧弟子千福寺志誠光宅寺智德香嚴寺主道密等。凡數萬人。痛石室之末籌。悲云峰之聳塔晨鐘徒擊于高殿。夕梵空奏於前山哲人云亡疇將仿仰。譯經沙門飛錫為碑紀德焉。
唐太原甘泉寺志賢傳
釋志賢。姓江。建陽人也。夙心剛整幼且成規。既遂出家尋加戒品。沾嘗漸教守護諸根。抗節修心不違律范。大寶元年于本州佛跡巖承事道一禪師。曾無間然。汲水拾薪惟務勤苦。遊方見金華山赤松洞是黃初平叱石羊。之地鬱林峻嶺泉湖百步許。意樂幽奇既棲巔頂。野老負香粇蔬茄以供之。時天大旱。賢望空擊石曼罵諸龍曰。若業龍無能為也。其菩薩龍王胡不遵佛敕救百姓乎。敲石才畢霈然而作。婺人咸悅。后游長安名公碩德列請為大寺功德之師。賢悚然不顧。明日遂行登五臺。尋止太原甘泉寺。道俗請學禪理者繼至。無疾而終。敕謚大遠禪師旌乎厥德矣。
唐黃龍山惟忠傳
釋惟忠。姓童氏。成都府人也。幼從業于大光山道愿禪師。神
【現代漢語翻譯】 現代漢語譯本 贈送的禮物非常豐厚。皇帝下令追諡為『大證禪師』。又有詔令將他安葬在黨子的香嚴寺。這是遵循他本來的意願。喪葬的威儀、所需的人力以及一切喪葬用品都由官府供給，以完成他最後的禮儀，梵唄聲充滿整個喪葬場所，表達哀悼之情。皇帝敕令常修功德，並派遣檢校殿中監興唐寺的沙門大濟主持喪事。大濟早年就接觸過禪師的教誨，對禪師的理解豁然開朗，雖然不是禪師的弟子，但哀痛之情勝過法嗣。凡是大濟的奏請，皇帝都允許。在家的弟子有開府孫知古以及他的弟弟內常侍朝進居士景超昆季等人，僧人弟子有千福寺的志誠、光宅寺的智德、香嚴寺的住持道密等人，總共有數萬人。他們哀痛禪師的圓寂，悲傷云峰聳立的塔墓。高殿上的晨鐘徒然敲響，前山上的晚梵空自迴盪。這位哲人已經逝去，以後將向誰學習效仿呢？譯經沙門飛錫為他撰寫碑文，記錄他的功德。 釋志賢，俗姓江，是建陽人。他從小就心性剛強正直，很小的時候就很有規矩。出家后，很快就受了具足戒。他學習漸教的教義，守護自己的六根。他堅守節操，修養心性，不違背戒律。大寶元年，他在本州的佛跡巖侍奉道一禪師，從不懈怠。他打水、拾柴，總是勤勞刻苦。後來他遊歷四方，看到金華山的赤松洞，就是黃初平叱石成羊的地方，那裡鬱鬱蔥蔥，山嶺峻峭，泉水湖泊相距百步左右。他喜歡那裡的幽靜奇特，於是就在山頂居住下來。山野老農揹著香米和蔬菜來供養他。當時天大旱，志賢對著天空敲打石頭，謾罵諸龍說：『如果是業龍，那也沒有辦法。那些菩薩龍王為什麼不遵從佛的敕令，來拯救百姓呢？』剛敲完石頭，就下起了大雨，婺州的人民都很高興。後來他遊歷到長安，許多名公碩德都請他擔任大寺的功德之師。志賢感到害怕，沒有答應。第二天就離開了，登上了五臺山。後來他住在太原的甘泉寺。向他學習禪理的道士和俗人絡繹不絕。他無疾而終。皇帝敕謚他為『大遠禪師』，以此來表彰他的功德。 釋惟忠，俗姓童，是成都府人。他從小跟隨大光山的道愿禪師學習。
【English Translation】 English version The gifts presented were very generous. The emperor issued an edict posthumously bestowing the title 'Greatly Realized Zen Master' (Dazheng Chanshi). There was also an imperial order to bury him at Xiangyan Monastery (Xiangyan Si) in Dangzi. This was in accordance with his original wishes. The ceremonial arrangements, the manpower required, and all the funerary items were provided by the government to complete his final rites. The chanting of Buddhist hymns filled the entire funeral site, expressing sorrow. The emperor ordered the constant cultivation of merit and dispatched the Shramana Daji of Xing Tang Monastery (Xing Tang Si), who was also the Supervising Palace Attendant, to preside over the funeral. Daji had encountered the Zen master's teachings early on and had a clear understanding of them. Although not a disciple, his grief surpassed that of a Dharma heir. All of Daji's requests were granted by the emperor. Lay disciples included Sun Zhigu, the Governor, and his brother, the Inner Attendant Chao Jin, and the brothers Jinchao and others, along with monastic disciples such as Zhicheng of Qianfu Monastery (Qianfu Si), Zhide of Guangzhai Monastery (Guangzhai Si), and Daomi, the abbot of Xiangyan Monastery, totaling tens of thousands of people. They mourned the Zen master's passing and grieved at the towering pagoda tomb on Yun Peak. The morning bell in the high hall rang in vain, and the evening chants echoed emptily on the front mountain. This wise man has passed away; who will we learn from and emulate in the future? The Tripitaka Master Feixi wrote a stele inscription to record his merits. Shizhi Xian, whose lay surname was Jiang, was a native of Jianyang. From a young age, he was strong and upright in character, and very disciplined. After leaving home, he soon received the full precepts. He studied the gradual teachings, guarding his six senses. He upheld his integrity, cultivated his mind, and did not violate the precepts. In the first year of Dabo, he served Zen Master Daoyi at the Buddhist Relic Rock (Foji Yan) in his native state, without any懈怠. He drew water and gathered firewood, always diligent and hardworking. Later, he traveled around and saw the Red Pine Cave (Chi Song Dong) on Mount Jinhua, which was where Huang Chuping turned stones into sheep. The area was lush, with towering mountains and springs and lakes about a hundred paces apart. He liked the tranquility and uniqueness of the place, so he settled on the summit. Old farmers carried fragrant rice and vegetables to offer him. At that time, there was a great drought. Zhi Xian struck the stones in the sky and cursed the dragons, saying, 'If they are karma dragons, then there is nothing to be done. Why don't those Bodhisattva Dragon Kings follow the Buddha's decree to save the people?' As soon as he finished striking the stones, it rained heavily, and the people of Wuzhou were very happy. Later, he traveled to Chang'an, and many famous officials and virtuous people invited him to be the Merit Master of a large temple. Zhi Xian was frightened and did not agree. The next day, he left and ascended Mount Wutai. Later, he lived in Ganquan Monastery (Ganquan Si) in Taiyuan. Taoists and laypeople who came to study Zen principles with him came in an endless stream. He died without illness. The emperor posthumously bestowed upon him the title 'Greatly Distant Zen Master' (Dayuan Chanshi), to commend his merits. Shi Weizhong, whose lay surname was Tong, was a native of Chengdu Prefecture. He studied with Zen Master Daoyuan of Mount Daguang from a young age.
驥伏櫪雖止也。發蹄則超忽千里焉。游嵩岳見神會禪師折疑沉默。處於大方觀覽聖蹟。見黃龍山郁翠而奇異。乃營茅舍。其窮溪極谷而多毒龍。噴氣濛濛山民犯者多如中瘴焉。醫工寡效。忠初不知。獨居禪寂澗飲木食。其怪物皆卷而懷矣。山民無害。或聞空中聲云。得師居此民之多幸。令我解脫也。鄉人因號是山為伏龍。言忠弭伏鱗蟲之長。故此名焉。以建中三年入滅。報齡七十八。其年九月遷塔云。
唐南嶽石頭山希遷傳
釋希遷。姓陳氏。端州高安人也。母方懷孕不喜葷血。及生岐嶷。雖在孩提不煩保母。既冠然諾自許未嘗以氣色忤人。其鄉洞䝤民畏鬼神多淫祀。率以牛酒祚作聖望。遷輒往毀叢祠奪牛而歸。歲盈數十。鄉老不能禁其理焉。聞大鑒禪師南來學心相踵。遷乃直往大鑒。衎然持其手且戲之曰茍。為我弟子當肖遷。[這-言+(占@口)]爾而笑曰。諾既而靈機一發廓若初霽。自是上下羅浮往來三峽間。開元十六年羅浮受具戒。是年歸就山。夢與大鑒同乘一龜泳于深池。覺而占曰。龜是靈智也。池是性海也。吾與師乘靈智游性海久矣。又何夢邪。后聞廬陵清涼山思禪師為曹溪補處。又攝衣從之。當時思公之門學者麇至。及遷之來乃曰。角雖多一麟足矣。天寶初始造衡山南寺。寺之東有石狀如
【現代漢語翻譯】 現代漢語譯本： 驥伏櫪，雖止步不前，但若發蹄奔跑，便能超越千里之外。希遷禪師遊歷嵩山，拜見神會禪師，以沉默折服疑惑。他安住于大方，觀覽聖蹟。見黃龍山鬱鬱蔥蔥，景色奇異，便在那裡搭建茅舍。那裡的窮溪深谷中有很多毒龍，噴出的毒氣瀰漫，山民觸犯者多如中了瘴氣一般，醫治效果甚微。希遷禪師卻不以為意，獨自禪修，在山澗飲水，以樹木果實為食。那些怪物都收斂了兇性，懷著敬畏之心。山民因此免受侵害。有時人們聽到空中有聲音說：『得遇禪師居住於此，是百姓的莫大幸運，也使我們得以解脫。』鄉人因此稱這座山為伏龍山，意思是希遷禪師降伏了鱗蟲之長，所以才有了這個名字。他在建中三年圓寂，享年七十八歲。同年九月，遷葬于塔云。 唐南嶽石頭山希遷傳 釋希遷，俗姓陳，是端州高安人。他的母親懷孕時不喜歡吃葷腥食物。他出生后聰慧過人，即使在襁褓之中也不需要保姆過多照料。成年後，他信守承諾，從未因喜怒而冒犯他人。他家鄉洞䝤的百姓敬畏鬼神，經常用牛和酒來祭祀，祈求神靈保佑。希遷禪師總是前去搗毀那些叢祠，奪走祭祀用的牛，每年都有幾十頭。鄉里的老人們也無法阻止他。聽說大鑒禪師南下傳法，人們紛紛前去學習，希遷禪師也直接前往拜見大鑒禪師，親切地握著他的手，開玩笑說：『如果做我的弟子，就應當像希遷一樣。』大鑒禪師笑著說：『好。』之後，希遷禪師靈機一動，頓悟如撥雲見日。從此，他往來於羅浮山和三峽之間。開元十六年，他在羅浮山受具足戒。同年，他回到山中。他夢見與大鑒禪師一同乘坐在一個烏龜背上，在深池中游泳。醒來后，他占卜說：『烏龜是靈智的象徵，池是性海的象徵，我與師父乘著靈智在性海中遨遊已經很久了，又有什麼可疑惑的呢？』後來，他聽說廬陵清涼山的思禪師是曹溪的繼承人，又整理衣物前去追隨。當時，思禪師門下的學徒眾多，等到希遷禪師到來，思禪師說：『縱然有很多角，有一隻麒麟也就足夠了。』天寶初年，希遷禪師開始建造衡山南寺。寺廟的東邊有一塊石頭，形狀像……
【English Translation】 English version: Though a steed may halt in the stable, a single gallop can carry it beyond a thousand 'li'. Master Shiqian visited Mount Song, met Chan Master Shenhui, and subdued doubts through silence. He resided in Dafang, observing sacred sites. Seeing the lush and extraordinary scenery of Mount Huanglong, he built a thatched hut there. The deep valleys and remote streams were infested with venomous dragons, whose poisonous breath caused many mountain dwellers to fall ill as if struck by miasma, with little effect from medical treatment. Master Zhongchu, however, was unconcerned. He lived alone in meditation, drinking from the streams and eating from the trees. The monsters all coiled up in awe. The mountain people were thus unharmed. Sometimes, a voice was heard in the air, saying, 'It is the great fortune of the people that the master resides here, and it liberates us as well.' The villagers therefore called the mountain 'Subduing Dragon Mountain', meaning that Master Zhong subdued the chief of the scaled creatures, hence the name. He entered nirvana in the third year of Jianzhong (782 AD), at the age of seventy-eight. In the ninth month of that year, his remains were moved to the Cloud Pagoda. 'Biography of Shiqian of Stone Mountain in Nanyue, Tang Dynasty' 釋希遷 (Shi Qian): Buddhist monk Shi Qian, 陳氏 (Chen Shi): family name Chen, 端州 (Duan Zhou): Duan Prefecture, 高安 (Gao An): Gao An, 南嶽 (Nan Yue): Southern Mountain 釋希遷 (Shi Qian), whose lay surname was 陳氏 (Chen Shi), was a native of 高安 (Gao An) in 端州 (Duan Zhou). His mother, while pregnant, disliked meat and blood. Upon his birth, he was remarkably intelligent. Even as an infant, he required little care from a nursemaid. Once he reached adulthood, he kept his promises and never offended others with his temper. The people of his hometown, 洞䝤 (Dong Kui), feared ghosts and spirits and often made sacrifices of cattle and wine, hoping for divine blessings. Shi Qian would always go and destroy those shrines, seizing the sacrificial cattle and taking them back home, amounting to dozens each year. The elders of the village were unable to stop him. Hearing that Great Master 大鑒 (Da Jian) had come south to teach the Dharma, people flocked to learn from him. Shi Qian went directly to see 大鑒 (Da Jian), warmly took his hand, and jokingly said, 'If you are to be my disciple, you should be like Shi Qian.' 大鑒 (Da Jian) smiled and said, 'Agreed.' Thereupon, a flash of inspiration arose, and his mind cleared as if after a rain. From then on, he traveled between Mount 羅浮 (Luo Fu) and the Three Gorges. In the sixteenth year of Kaiyuan (728 AD), he received the full precepts at Mount 羅浮 (Luo Fu). In the same year, he returned to the mountain. He dreamed that he and 大鑒 (Da Jian) were riding on a turtle, swimming in a deep pond. Upon waking, he divined, 'The turtle is a symbol of spiritual wisdom, and the pond is a symbol of the sea of nature. My teacher and I have been traveling in the sea of nature on spiritual wisdom for a long time. What else is there to doubt?' Later, he heard that Chan Master 思 (Si) of 清涼山 (Qing Liang Mountain) in 廬陵 (Lu Ling) was the successor of Caoxi, and he again followed him. At that time, many students gathered at the gate of Master 思 (Si). When Shi Qian arrived, Master 思 (Si) said, 'Though there may be many horns, one unicorn is enough.' At the beginning of the Tianbao era (742 AD), he began to build the Southern Temple of Mount 衡 (Heng). To the east of the temple, there was a stone shaped like...
臺。乃結庵其上杼載絕岳。眾仰之號曰石頭和尚焉。初岳中有固瓚讓三禪師。皆曹溪門下。僉謂其徒曰。彼石頭真師子吼。必能使汝眼清涼。由是門人歸慕焉。或問解脫。曰誰能縛汝。問凈土。曰誰能垢汝。其答對簡速皆此類也。廣德二年門人請下於梁端。自江西主大寂。湖南主石頭。往來憧憧不見二大士為無知矣。貞元六年庚午歲十二月二十五日順化。春秋九十一。僧臘六十三。門人慧朗振朗波利道悟道銑智舟。相與建塔于東嶺。塔成三十載。國子博士劉軻。素明玄理欽尚祖風。與道銑相遇盛述先師之道。軻追仰前烈為碑紀德。長慶中也。敕謚無際大師。塔曰見相焉。
唐成都府凈眾寺神會傳
釋神會。俗姓石。本西域人也。祖父徙居。因家于岐。遂為鳳翔人矣。會至性懸解明智內發。大璞不耀時未知之。年三十方入蜀謁無相大師。利根頓悟冥契心印。無相嘆曰。吾道今在汝矣。爾後德充慧廣郁為禪宗。其大寂照滅境超證離念。即心是佛不見有身。當其凝閉無象則土木其質。及夫妙用默濟雲行雨施。蚩蚩群甿陶然知化。睹貌遷善聞言革非。至於廓蕩昭洗執縛。上中下性隨分令入。以貞元十年十一月十二日示疾儼然加趺坐滅。春秋七十五。法臘三十六。沙門那提得師之道傳授將來。以十二年二月二十二日
【現代漢語翻譯】 現代漢語譯本： 石頭和尚在山頂結廬而居，居住在與世隔絕的高山之上。人們仰慕他，稱他為石頭和尚。當初山中有固瓚、讓、三禪師，都是曹溪（Caoxi，指六祖慧能）門下。他們都對自己的弟子說：『那位石頭和尚是真正的獅子吼，必定能使你們的眼睛清涼。』因此門人都歸心仰慕他。有人問什麼是解脫，他說：『誰能束縛你？』問什麼是凈土，他說：『誰能玷污你？』他的回答簡明快捷，都是這一類。廣德二年，門人請他下山到梁端。自從江西有馬祖道一（Da Ji），湖南有石頭希遷（Shitou），來往的人絡繹不絕，卻不知道這兩位大士是無知的人。貞元六年庚午歲十二月二十五日圓寂，享年九十一歲，僧臘六十三年。門人慧朗、振朗、波利、道悟、道銑、智舟，共同在東嶺建造佛塔。佛塔建成三十年後，國子博士劉軻，一向明白玄理，欽佩祖師的風範，與道銑相遇，盛讚先師的道行。劉軻追念仰慕前人的功績，撰寫碑文來記載他的德行，那是長慶年間的事。朝廷追諡他為無際大師，佛塔名為見相塔。 唐成都府凈眾寺神會傳 釋神會，俗姓石，本是西域人。他的祖父遷居，因此居住在岐地，於是成了鳳翔人。神會天性聰慧，明智內發，像未經雕琢的璞玉一樣不顯眼，當時沒有人知道他。三十歲時才到蜀地拜見無相大師（Wuxiang），憑藉敏銳的根器頓悟，暗合心印。無相大師感嘆說：『我的道現在傳給你了。』此後他的德行充沛，智慧廣博，成為禪宗的棟樑。他的大寂照滅，境界超脫，證悟離念，即心是佛，不見有身。當他凝神閉目，沒有形象時，就像土木一樣樸實。等到他妙用無窮，默默地幫助世人，就像行雲布雨一樣。淳樸的百姓高興地接受教化，看到他的容貌就遷善，聽到他的言語就改正錯誤。至於開闊心胸，洗滌塵垢，解除束縛，上中下等根性的人，都能隨各自的緣分而入道。以貞元十年十一月十二日示疾，安詳地跏趺坐化。享年七十五歲，法臘三十六年。沙門那提（Nati）得到神會的道，傳授給後人，在十二年二月二十二日。
【English Translation】 English version: Shitou (Stone) Monk built a hermitage on the summit, dwelling on a mountain isolated from the world. People admired him and called him Stone Monk. Initially, there were Chan masters Gu Zan, Rang, and San in the mountain, all disciples of Caoxi (referring to the Sixth Patriarch Huineng). They all said to their disciples: 'That Stone Monk is a true lion's roar, he will surely make your eyes clear and cool.' Therefore, the disciples all turned to admire him. Someone asked about liberation, and he said: 'Who can bind you?' Asked about the Pure Land, he said: 'Who can defile you?' His answers were simple and quick, all of this kind. In the second year of Guangde, his disciples invited him down the mountain to Liangduan. Since Mazu Daoyi (Da Ji) was in Jiangxi and Shitou Xiqian (Shitou) was in Hunan, people came and went in droves, but they did not know that these two great masters were ignorant. On the twenty-fifth day of the twelfth month of the Gengwu year of Zhenyuan six, he passed away peacefully, at the age of ninety-one, with sixty-three years of monastic life. His disciples Huilang, Zhenlang, Boli, Daowu, Daoxian, and Zhizhou, together built a pagoda on Dongling. Thirty years after the pagoda was built, Liu Ke, a doctor of the Imperial Academy, who had always understood profound principles and admired the style of the patriarch, met Daoxian and praised the virtues of his former teacher. Liu Ke recalled and admired the achievements of his predecessors and wrote an inscription to record his virtues, which was during the Changqing era. The court posthumously honored him as Master Wuji (Boundless), and the pagoda was named Jianxiang (Seeing the Image) Pagoda. Biography of Shenhui of Jingzhong Temple in Chengdu Prefecture, Tang Dynasty The monk Shenhui, whose secular surname was Shi, was originally from the Western Regions. His grandfather moved and settled in Qi, thus becoming a native of Fengxiang. Shenhui was naturally intelligent, with wisdom arising from within, like an unpolished jade, unnoticed at the time. At the age of thirty, he went to Shu to visit Master Wuxiang (Wuxiang), and with his sharp faculties, he had a sudden enlightenment, tacitly agreeing with the mind-seal. Master Wuxiang sighed and said: 'My Dao is now passed on to you.' Thereafter, his virtue was abundant, and his wisdom was vast, becoming a pillar of the Chan school. His Great Stillness illuminates and extinguishes, his realm transcends, he realizes the absence of thought, the mind itself is the Buddha, and he does not see the existence of a body. When he concentrates and closes his eyes, without an image, he is as simple as earth and wood. When his wonderful functions are infinite, silently helping the world, like moving clouds and spreading rain. The simple people happily accept the teachings, seeing his appearance they move towards goodness, hearing his words they correct their mistakes. As for broadening the mind, washing away dust, and removing bondage, people of upper, middle, and lower capacities can all enter the path according to their respective affinities. On the twelfth day of the eleventh month of the tenth year of Zhenyuan, he showed illness and passed away peacefully in the lotus position. He was seventy-five years old, with thirty-six years of monastic life. The Shramana Nati (Nati) received Shenhui's Dao and passed it on to future generations, on the twenty-second day of the second month of the twelfth year.
。門人弟子緇俗遷座于本院之北隅。孺慕師德號哭之聲。山林為之變色。初會傳法在坤維。四遠禪徒臻萃于寺。時南康王韋公皋最歸心於會。及卒哀咽追仰。蓋粗入會之門。得其禪要。為立碑自撰文並書。禪宗榮之。
唐杭州徑山法欽傳
釋法欽。俗姓朱氏。吳郡崑山人也。門地儒雅祖考皆達玄儒。而傲睨林藪不仕。欽托孕母管氏忽夢蓮華生於庭際。因折一房繫於衣裳。既而覺已便惡葷膻。及迄誕彌歲在於髻辮。則好為佛事。立性溫柔雅好高尚。服勤經史便從鄉舉。年二十有八俶裝赴京師路由丹徒。因遇鶴林素禪師。默識玄鑒知有異操。乃謂之曰。觀子神府溫粹幾乎生知。若能出家必會如來知見。欽聞悟識本心。素乃躬為剃髮。謂門人法鑒曰。此子異日大興吾教與人為師。尋登壇納戒。煉行安禪。領徑直之一言。越周旋之三學。自此辭素南征。素曰。汝乘流而行逢徑即止。後到臨安。視東北之高巒。乃天目之分徑。偶問樵子。言是徑山。遂謀掛錫於此。見苫蓋覆罝網屑近而宴居介然而坐。時雨雪方霽旁無煙火。獵者至將取其物。頗甚驚異嘆嗟。皆焚網折弓而知止殺焉。下山募人營小室請居之。近山居前。臨海令吳貞舍別墅以資之。自茲盛化參學者眾。代宗睿武皇帝大曆三年戊申歲二月下詔曰。朕聞江左有
【現代漢語翻譯】 現代漢語譯本：門人弟子，無論是出家僧侶還是在家信徒，都聚集在本寺的北邊。他們哀悼師父的恩德，哭泣的聲音讓山林都為之變色。法會最初在西南方向舉行，各地的禪宗修行者都聚集到寺廟。當時，南康王韋皋（官名）對禪師的教誨最為信服。他去世時，人們哀傷地追憶和敬仰他，因為他已經初步進入了禪師的門下，領悟了禪宗的要義。韋皋親自撰寫碑文並書寫，為禪師立碑，禪宗因此感到榮耀。
唐朝杭州徑山法欽傳
釋法欽（人名），俗姓朱（姓氏），是吳郡崑山（地名）人。他的家族世代都是儒雅之士，祖輩和父輩都精通玄學和儒學，但他們都傲視官場，隱居山林而不做官。法欽的母親管氏（姓氏）懷孕時，夢見蓮花在庭院中生長，於是她折下一朵蓮花繫在衣裳上。醒來后，她便開始厭惡葷腥。等到法欽出生滿月時，他的髮髻上總是喜歡裝飾佛事用品。他天性溫柔，喜歡高尚的事物，勤奮學習經史，並準備參加鄉試。二十八歲時，他準備前往京城，路過丹徒（地名）時，遇到了鶴林素禪師（人名）。素禪師默默地觀察他，發現他具有非凡的才能，於是對他說：『我看你神情溫和純粹，幾乎是天生就具有智慧。如果能夠出家，必定能夠領悟如來的知見。』法欽聽后，領悟了本心。於是，素禪師親自為他剃度，並對弟子法鑒（人名）說：『這個孩子將來必定能夠大大弘揚我的教法，成為人們的老師。』之後，法欽登壇受戒，精進修行，安住禪定，領悟了徑直的禪法，超越了戒、定、慧三學。從此，他告別素禪師，向南方遊歷。素禪師說：『你順著水流而行，遇到徑山就停下來。』後來，他到達臨安（地名），看到東北方向的高山，正是天目山（山名）的分支徑山。他偶然問了一個樵夫，樵夫告訴他那就是徑山。於是，他決定在此掛錫（指僧人在此居住）。他看到有人用茅草覆蓋著捕獸的網，靠近一看，發現有人在裡面安然地打坐。當時正下著雨雪，旁邊沒有煙火。獵人來了，準備拿走他們的獵物，感到非常驚訝，嘆息不已。他們都焚燒了漁網，折斷了弓箭，從此不再殺生。法欽下山募捐，建造了一間小房子居住。靠近山居住后，臨海令吳貞（人名）捐獻了自己的別墅來資助他。從此，他的教化事業興盛起來，前來參學的人很多。唐代宗睿武皇帝（皇帝謚號）大曆三年（公元768年）戊申年二月下詔說：『朕聽說江左（地名）有
【English Translation】 English version: The disciples, both monastic and lay, gathered at the north corner of the temple. Their cries of grief for the teacher's virtue caused the mountains and forests to change color. The initial Dharma assembly was held in the southwest, where Chan practitioners from all directions converged at the temple. At that time, Prince Wei Gao of Nankang (title) was most devoted to the master's teachings. Upon his death, people sorrowfully remembered and revered him, for he had entered the master's gate and grasped the essence of Chan. Wei Gao personally composed and wrote the inscription for the master's stele, bringing honor to the Chan school.
Biography of Faqin of Jingshan in Hangzhou during the Tang Dynasty
釋Faqin (name), whose lay surname was Zhu (surname), was a native of Kunshan in Wujun (place name). His family was scholarly and refined, with ancestors and fathers well-versed in metaphysics and Confucianism, but they disdained officialdom and lived in seclusion in the mountains. When Faqin's mother, Guan (surname), was pregnant, she dreamed of lotuses growing in the courtyard, so she broke off a lotus flower and tied it to her clothes. Upon waking, she began to dislike meat and strong-smelling foods. When Faqin was born and reached his first month, he always liked to decorate his hair with Buddhist items. He was gentle by nature, loved noble things, diligently studied the classics and histories, and prepared to take the local examinations. At the age of twenty-eight, he prepared to go to the capital, passing through Dantu (place name), where he met Chan Master Su of Helin (name). Chan Master Su silently observed him and recognized his extraordinary talent, so he said to him, 'I see that your spirit is gentle and pure, almost as if you were born with wisdom. If you can leave home, you will surely realize the knowledge and vision of the Tathagata.' Upon hearing this, Faqin realized his original mind. Therefore, Chan Master Su personally shaved his head and said to his disciple Fajian (name), 'This child will surely greatly promote my teachings in the future and become a teacher of people.' After that, Faqin ascended the altar to receive the precepts, diligently practiced, and settled in meditation, realizing the direct Chan method and transcending the three learnings of precepts, concentration, and wisdom. From then on, he bid farewell to Chan Master Su and traveled south. Chan Master Su said, 'Go with the flow, and stop when you encounter Jingshan.' Later, he arrived in Lin'an (place name) and saw the high mountains in the northeast, which were the Jingshan branch of Tianmu Mountain (mountain name). He happened to ask a woodcutter, who told him that it was Jingshan. Therefore, he decided to stay there (referring to a monk residing here). He saw someone covering a hunting net with thatch, and upon closer inspection, he found someone sitting peacefully in meditation inside. At that time, it was raining and snowing, and there was no fire nearby. Hunters came to take their prey, and they were very surprised and sighed. They all burned their nets and broke their bows, and from then on, they stopped killing. Faqin went down the mountain to raise funds and built a small house to live in. After living near the mountain, Wu Zhen (name), the magistrate of Linhai, donated his villa to support him. From then on, his teaching flourished, and many people came to study with him. In the second month of the third year of the Dali era (768 AD) of Emperor Daizong Ruiwu of the Tang Dynasty (emperor's posthumous title), an edict was issued, saying, 'We have heard that there is in Jiangzuo (place name)
蘊道禪人。德性冰霜凈行林野。朕虛心瞻企渴仰懸懸。有感必通國亦大慶。愿和尚遠降中天盡朕歸向。不違願力應物見形。今遣內侍黃鳳宣旨。特到詔迎速副朕心。春暄師得安否。遣此不多及。敕令本州供送。凡到州縣開凈院安置。官吏不許謁見疲師心力。弟子不算多少聽其隨侍。帝見鄭重咨問法要。供施勤至。司徒楊綰篤情道樞行出人表。一見欽于眾。退而嘆曰。此實方外之高士也。難得而名焉。帝累賜以縑繒陳設御饌。皆拒而不受。止布衣蔬食。悉令弟子分衛。唯用陶器行。少欲知足無以儔比。帝聞之更加仰重。謂南陽忠禪師曰。欲錫欽一名。手詔賜號國一焉。德宗貞元五年遣使赍璽書宣勞並慶賜豐厚。欽之在京及回浙。令仆公王節制州邑。名賢執弟子禮者。相國崔渙裴晉公度第五琦陳少游等。自淮而南婦人禮乞。號皆目之為功德山焉。六年州牧王顏請出州治龍興寺凈院安置。婉避韓滉之廢毀山房也。八年壬申十二月示疾。說法而長逝。報齡七十九。法臘五十。德宗賜謚曰大覺。所度弟子崇惠禪師。次大祿山顏禪師。參學范陽杏山悟禪師。次清陽廣敷禪師。於時奉葬禮者。弟子實相常覺等。以全身起塔于龍興凈院。初欽在山猛獸鷙鳥馴狎。有白兔二跪于杖屨之間。又嘗養一雞不食生類。隨之若影不游他所。及其入
【現代漢語翻譯】 現代漢語譯本：蘊道禪人，他的德行如同冰霜般純潔，修行如同在林野中一般。朕（皇帝自稱）虛心仰望，渴望已久。如果能有所感應，國家也會因此而慶幸。希望和尚您能從遠處降臨京城，滿足朕的歸依之情。不要違背您的願力，應機顯現。現在派遣內侍黃鳳宣讀聖旨，特地前去詔請您，希望您能儘快滿足朕的心願。春天天氣溫暖，師父您身體安康嗎？要說的就這些了。敕令本州提供護送。凡是到達的州縣，都要開放凈院安置。官吏不許去拜見，以免疲勞師父的心力。弟子多少不算，聽憑他們隨侍。朕會鄭重地諮詢佛法要義，供養也會非常勤懇。司徒楊綰對佛法樞要非常篤信，他的行為超出常人。一見到欽禪師就非常欽佩。退下後感嘆說：『這確實是方外的高士啊，很難用名利來束縛他。』皇帝多次賞賜縑帛、陳設和御用膳食，欽禪師都拒絕接受，只穿布衣，吃蔬菜，全部讓弟子們分食。只用陶器。少欲知足，無人能比。皇帝聽了更加仰慕敬重。對南陽忠禪師說：『想賜予欽禪師一個名號。』於是手詔賜號『國一』。德宗貞元五年，派遣使者帶著璽書慰問，並賞賜豐厚的禮物。欽禪師在京城以及返回浙江時，命令仆公王節制州邑。以相國崔渙、裴晉公度、第五琦、陳少游等為代表的名士都以弟子之禮對待他。自淮河以南的婦女都以禮拜見，都稱他為功德山。貞元六年，州牧王顏請求欽禪師從州治遷出，安置在龍興寺凈院。這是爲了婉拒韓滉廢毀山房的行為。貞元八年壬申十二月，欽禪師示現疾病，說法后安詳圓寂。享年七十九歲，僧臘五十年。德宗賜謚號為『大覺』。所度化的弟子有崇惠禪師，其次是大祿山顏禪師，參學的有范陽杏山悟禪師，其次是清陽廣敷禪師。當時操辦奉葬禮儀的有弟子實相、常覺等，將全身安放在塔中，建塔于龍興凈院。當初欽禪師在山中時，猛獸和鷙鳥都馴服親近他。有兩隻白兔跪在他的手杖和鞋子之間。又曾經養了一隻雞，不吃任何生類，像影子一樣跟隨他，不去其他地方。等到欽禪師入
【English Translation】 English version: Chan Master Yun Dao, his virtue was as pure as ice and frost, and his practice was like being in the wilderness. I (the emperor referring to himself) look up to him with a humble heart, longing for him for a long time. If there is a response, the country will be fortunate. I hope that the venerable monk can descend from afar to the capital, fulfilling my desire to take refuge. Do not violate your vows, manifesting according to the occasion. Now I am sending the eunuch Huang Feng to proclaim the imperial decree, specially going to invite you, hoping that you can quickly fulfill my wishes. Is the weather warm in spring, and is the master in good health? That's all I have to say. I order this state to provide escort. Wherever you arrive in the prefectures and counties, open a pure monastery to accommodate you. Officials are not allowed to visit, so as not to tire the master's mind and strength. The number of disciples does not matter, let them follow you. I will solemnly consult the essentials of the Dharma, and the offerings will be very diligent. Situ Yang Wan is very devoted to the key points of the Dharma, and his behavior is beyond ordinary people. As soon as he saw Chan Master Qin, he admired him very much. After retreating, he sighed: 'This is indeed a high-minded person outside the world, and it is difficult to bind him with fame and fortune.' The emperor repeatedly rewarded him with silk fabrics, furnishings, and imperial meals, but Chan Master Qin refused to accept them, only wearing cloth clothes and eating vegetables, and letting all the disciples share them. He only used pottery. He had few desires and was content, and no one could compare to him. The emperor was even more admired and respected when he heard this. He said to Chan Master Zhong of Nanyang: 'I want to bestow a title on Chan Master Qin.' So he issued an imperial edict bestowing the title 'Guo Yi'. In the fifth year of Zhenyuan of Emperor Dezong, he sent an envoy with an imperial letter to express his condolences and bestow generous gifts. When Chan Master Qin was in the capital and returning to Zhejiang, he ordered Duke Pu Wang to control the prefectures and counties. Famous people represented by Prime Minister Cui Huan, Pei Jin Gong Du, Di Wu Qi, and Chen Shao You all treated him with the etiquette of disciples. Women south of the Huai River all paid their respects, and they all called him Mount of Merit. In the sixth year of Zhenyuan, the prefect Wang Yan requested Chan Master Qin to move out of the state government and be placed in the Jingyuan Monastery of Longxing Temple. This was to politely refuse Han Huang's destruction of the mountain house. In the eighth year of Zhenyuan, in the twelfth month of Ren Shen, Chan Master Qin manifested illness, and passed away peacefully after speaking the Dharma. He lived to be seventy-nine years old, and had been a monk for fifty years. Emperor Dezong bestowed the posthumous title 'Da Jue'. The disciples he converted included Chan Master Chong Hui, followed by Chan Master Yan of Da Lu Shan, Chan Master Wu of Xing Shan in Fanyang who studied with him, and Chan Master Guang Fu of Qingyang. At that time, the disciples Shi Xiang, Chang Jue, and others were in charge of the funeral rites, and the whole body was placed in a pagoda, which was built in the Jingyuan Monastery of Longxing. In the beginning, when Chan Master Qin was in the mountains, fierce beasts and birds of prey were tamed and close to him. Two white rabbits knelt between his staff and shoes. He also raised a chicken that did not eat any living things, followed him like a shadow, and did not go to other places. When Chan Master Qin entered
長安長鳴三日而絕。今雞冢在山之椒。欽形貌魁岸身裁七尺骨法奇異。今塔中塑師之貌憑幾猶生焉。杭之錢氏為國。當天復壬戌中叛徒許思作亂。兵士雜宣城之捽髮此塔。謂其中有寶貨。見二甕上下合藏肉形全在而髮長覆面。兵士合甕而去。刺史王顏撰碑述德。比部郎中崔元翰湖州刺史崔玄亮故相李吉甫丘丹。各有碑碣焉。
唐壽春三峰山道樹傳
釋道樹。姓聞氏。唐州人也。少以辯智沉靜虛豁。耽嗜經籍曾無少懈。其為人也貞固足以幹事。隱括足以矯時。偶遇僧敦喻。遂誓出塵。自慨年近不惑求法淹遲。禮本部明月山大光院惠文為授業。登即剃染。二年受具。乃觀方向道。天臺南嶽無所不游。后回東洛遇秀宗裔如芙蓉開通達安靜。至壽州三峰結茅而居。常有野人服色樸素言談異常。于言笑之外化作佛形仙形菩薩羅漢。或放神光或呈聲響。如是涉一十年。學侶睹之不測端緒。后皆寂爾。樹告眾曰。野人作多色伎倆眩惑於人。只消老僧不見不聞。伊伎倆有窮。吾不見不聞無盡。所謂作偽心勞而日拙。其自知之。卷羞懷拙而去追無眹跡矣。樹于寶曆初年示疾而終。報齡九十二。明年正月遷塔焉。
系曰。大鈞播物物類紛錯。窮數達變因形移易者。謂之化謂之幻。知幻化之不異生也。始窮幻化矣。吾與汝
【現代漢語翻譯】 現代漢語譯本： 長安城中的雞鳴聲響了三天就停止了。如今雞冢就在山的頂峰。欽（指某人，具體指代不明）的形貌魁梧高大，身高七尺，骨骼結構奇異。現在塔中塑造的他的樣貌，憑靠在幾案上，彷彿還活著一樣。杭州的錢氏統治吳越國時，在天覆壬戌年間，叛徒許思發動叛亂。士兵混雜著宣城一帶的士兵，打開了這個塔，說其中有寶物。他們看見兩個甕上下合在一起，裡面肉身完整，頭髮長長地覆蓋著面部。士兵們合上甕離開了。刺史王顏撰寫碑文來記述他的功德。比部郎中崔元翰、湖州刺史崔玄亮、前宰相李吉甫、丘丹，都各自有碑文樹立在那裡。
唐朝壽春三峰山道樹的傳記
釋道樹，姓聞，是唐州人。他從小就以辯才、智慧、沉靜、虛懷若谷而聞名。他沉迷於經書典籍，從沒有絲毫懈怠。他的為人正直堅毅，足以擔當重任；隱忍含蓄，足以匡正時弊。偶然遇到了僧人敦喻，於是發誓要出家。他感嘆自己年紀將近四十，求法的時間太晚了，於是拜本部明月山大光院的惠文為師，惠文為他剃度染衣。兩年後，他受了具足戒。於是他觀察方向，尋求真道。天臺山、南嶽山，沒有他沒去過的地方。後來他回到東洛，遇到了像芙蓉花一樣開放、通達安靜的秀宗的後代。他到壽州三峰山結茅屋而居。常常有穿著樸素、言談奇異的野人出現。在嬉笑之外，他們會變化成佛、仙人、菩薩、羅漢的形象，或者放出神光，或者發出聲響。像這樣經過了十年。學徒們看到這些景象，無法測度其中的端倪。後來這些景象都寂靜無聲了。道樹告訴大家說：『野人作各種各樣的伎倆，迷惑人們。我只要不見不聞就行了。他們的伎倆有窮盡的時候，我的不見不聞卻是無窮無盡的。所謂作假的人用心勞苦，卻一天比一天笨拙，他們自己會知道的。』於是他們羞愧地懷著笨拙的伎倆離開了，追尋他們也找不到軌跡了。道樹在寶曆初年顯示疾病而終，享年九十二歲。第二年正月，人們將他的遺體遷入塔中。
系曰：大自然散播萬物，萬物的種類紛繁錯雜。窮盡數理，通達變化，根據形態而轉移變化的，就叫做化，叫做幻。知道幻化與生沒有什麼不同，就開始窮盡幻化了。我與你（指讀者或聽眾）。
【English Translation】 English version: The crowing of roosters in Chang'an ceased after three days. Now, the 'Chicken Mound' (Jizhong) is located at the summit of the mountain. Qin (person's name, specific reference unclear) had a robust and tall appearance, standing seven chi (a unit of length) tall, with extraordinary bone structure. Now, the sculpted image of him inside the pagoda, leaning on a low table, appears as if still alive. When the Qian family of Hangzhou ruled the Wuyue kingdom, during the Renxu year of the Tianfu era, the traitor Xu Si launched a rebellion. Soldiers, mixed with troops from Xuancheng, opened this pagoda, claiming there were treasures inside. They saw two urns joined together, containing a complete fleshy body with long hair covering the face. The soldiers closed the urns and left. The Prefect Wang Yan composed an inscription to describe his virtues. The Vice Minister Cui Yuanhan, the Prefect of Huzhou Cui Xuanliang, the former Chancellor Li Jifu, and Qiu Dan each had steles erected there.
Biography of Daoshu of Three Peaks Mountain in Shouchun during the Tang Dynasty
The monk Daoshu, whose surname was Wen, was a native of Tang Prefecture. From a young age, he was known for his eloquence, wisdom, composure, and open-mindedness. He was immersed in scriptures and texts, never slacking off. He was upright and steadfast enough to handle affairs, and discreet enough to correct the shortcomings of the time. He happened to meet the monk Dunyu, and then vowed to renounce the world. He lamented that he was approaching forty and had delayed seeking the Dharma for too long. He paid respects to Huiwen of the Daguang Monastery on Bright Moon Mountain in his prefecture as his teacher, who shaved his head and dyed his robes. Two years later, he received the full precepts. Then he observed the directions and sought the true path. Mount Tiantai and Mount Nanyue, there was no place he did not visit. Later, he returned to Dongluo and encountered the descendants of Xiuzong, who were like blooming lotuses, understanding and peaceful. He went to Three Peaks Mountain in Shou Prefecture and built a thatched hut to live in. Often, there were wild men dressed plainly and speaking strangely. Beyond laughter, they would transform into images of Buddhas, immortals, Bodhisattvas, and Arhats, or emit divine light, or produce sounds. After ten years like this, the students who saw these scenes could not fathom the clues. Later, these scenes all became silent. Daoshu told everyone: 'The wild men are performing all kinds of tricks to confuse people. I just need to not see and not hear. Their tricks have an end, but my not seeing and not hearing are endless. The so-called counterfeiters work hard but become more clumsy every day, they will know it themselves.' Then they left in shame, harboring their clumsy tricks, and there was no trace of them to be found. Daoshu showed signs of illness and passed away in the early years of the Baoli era, at the age of ninety-two. In the first month of the following year, people moved his remains into the pagoda.
Commentary: The Great Creator scatters all things, and the kinds of things are diverse and complex. Exhausting the principles, understanding the changes, and shifting and changing according to the form, is called transformation, is called illusion. Knowing that illusion and birth are no different, one begins to exhaust illusion. I and you (referring to the reader or listener).
俱幻也推之於實則幻化或虛置之於虛則幻化時實。實虛理齊。不自我之先後歟。體道無心物我均矣。故佛言。凡所見相唯所見心。又云。若見諸相非相則見如來。樹師有焉。
唐陜州迴鑾寺慧空傳(元觀)
釋慧空。姓崔。江陵人也。家世儒雅奕葉纓緌。父任陜服靈寶縣。空丁艱天屬。堅請入空門庸報乳哺重恩。乃投回鑾寺恒超下。授受經業三載誦通。及格蒙度聽習敏利。因入嵩少遇寂師禪會。豁如開悟。乃回三峰于仙掌間。有道流綢繆論道。薄暮方散非止一過州帥元公。頗知歸向召之。多以疾辭。或至必登元席。代宗皇帝聞其有道。下詔俾居京師廣福寺。朝廷公卿罔不傾信。后終於寺。春秋七十八。大曆八年癸丑九月四日。全身堅固而遷塔焉。次南嶽東臺釋元觀。姓袁氏。長安人也。父為河中府掾。母兄為沙門甚敦道化。見觀幼齡聰慧風標秀舉有成人之度。因勸其出家。乃投興善寺。誦經通利。五年得度。乃于律部俱舍二本渙然條理。后出遊方登諸禪會。明悟真性如醒宿酲。遂趨衡山于東臺而止。其道彌昌冥有所感。恒得神人密送供施。隨其眾寡不聞有闕。忽一日神現形再拜曰。我是此山檀越。常送薄供者。我身是也。觀問汝何業所致。曰我前身曾稱知識。體悟匪全妄受信施。坐此為神。偶師居此。我
【現代漢語翻譯】 現代漢語譯本： 一切都是虛幻的，如果從實在的角度去推究，那麼幻化就是虛假的；如果從虛假的角度去看待，那麼幻化有時又是真實的。真實與虛假，道理是一致的。難道還有什麼先後的自我之分嗎？體悟大道，心中沒有分別，物與我都是一樣的。所以佛說：『凡是你所見到的現象，都只是你心中所顯現的。』又說：『如果能見到各種現象都不是真實的現象，那就是見到了如來。』慧空禪師就是這樣的人。
唐朝陜州迴鑾寺慧空傳（元觀撰）
釋慧空，姓崔，是江陵人。他的家族世代都是讀書人，祖輩都做官。他的父親在陜州靈寶縣任職。慧空遭父喪，按照禮法應該守孝。但他堅決請求出家，爲了報答父母的養育之恩。於是他到迴鑾寺，在恒超禪師門下學習佛經，三年時間就全部誦讀通透。通過考試后正式剃度出家，聽聞佛法非常敏捷。後來他到嵩山少林寺，參加寂師的禪會，忽然開悟。於是回到三峰山仙掌峰之間修行。有道士經常來和他討論道法，直到傍晚才散去，不止一次。陜州長官元公，非常仰慕佛法，召見慧空，慧空多次以生病推辭。如果一定要去，也只是坐在元公的席位上。代宗皇帝聽說他有道行，下詔讓他住在京城的廣福寺。朝廷的官員沒有不敬信他的。後來在寺中圓寂，享年七十八歲。大曆八年癸丑九月初四，他的肉身保持完好，被安放在塔中。接下來是南嶽東臺的釋元觀，姓袁，是長安人。他的父親是河中府的官吏，母親和哥哥都是出家人，非常崇尚佛法。他們看到元觀從小就聰明，風度儀表出衆，有成人的氣度，於是勸他出家。他就到興善寺出家。誦讀佛經非常流利。五年後正式剃度。他對律部和俱舍論這兩部經典都理解得非常透徹。後來他遊歷四方，拜訪各個禪會，明白了真性，就像從醉酒中醒來一樣。於是前往衡山，在東臺居住。他的道行越來越高，冥冥之中有所感應，經常有神人秘密地送來供養。無論人數多少，從來沒有缺少過。忽然有一天，神人現身，再次拜謝說：『我是這座山的檀越（施主），經常送來微薄的供養，就是我。』元觀問：『你是什麼業報造成的？』神人說：『我前世曾經自稱是知識分子，但體悟得不全面，妄自接受別人的供養，因此做了神。正好禪師您住在這裡，我』
【English Translation】 English version: All is illusion. If we examine it from the perspective of reality, then illusion is false. If we view it from the perspective of falsehood, then illusion is sometimes real. Reality and falsehood are the same principle. Is there a self that comes before or after? When one embodies the Tao, the mind is without discrimination, and things and self are equal. Therefore, the Buddha said: 'All phenomena you see are merely manifestations of your mind.' He also said: 'If you see all phenomena as non-phenomena, then you will see the Tathagata (the Thus-Come One, an epithet of the Buddha).' Such was the Zen master Huikong.
Biography of Huikong of Huiluan Temple in Shanzhou during the Tang Dynasty (written by Yuanguan)
釋 Huikong (Enlightenment of Emptiness), whose surname was Cui, was a native of Jiangling. His family was a lineage of scholars and officials. His father served in Lingbao County, Shanzhou. When Huikong experienced the bereavement of his father, he should have observed the mourning period. However, he firmly requested to enter the monastic life in order to repay the profound kindness of his parents' nurturing. Thus, he went to Huiluan Temple and studied the scriptures under Zen Master Hengchao. Within three years, he had thoroughly recited them. After passing the examination, he was officially ordained and was quick to learn and understand the Dharma. Later, he went to Mount Song and attended the Chan assembly of Master Ji, where he suddenly attained enlightenment. He then returned to practice between the Immortal's Palm peaks of Mount Sanfeng. Taoists often came to discuss the Tao with him, dispersing only at dusk, and this happened more than once. Yuan Gong, the governor of Shanzhou, greatly admired the Dharma and summoned Huikong, who often declined due to illness. If he did attend, he would only sit on Yuan Gong's seat. Emperor Daizong heard of his virtuous conduct and issued an edict ordering him to reside at Guangfu Temple in the capital. Officials of the court all revered and believed in him. He later passed away at the temple at the age of seventy-eight. On the fourth day of the ninth month of the year Gui Chou (癸丑) of the Dali (大歷) era (773 AD), his entire body remained intact and was enshrined in a pagoda. Next is 釋 Yuanguan (Original Contemplation) of the Eastern Terrace of Mount Nanyue, whose surname was Yuan, was a native of Chang'an. His father was an official in Hezhong Prefecture, and his mother and elder brother were monks who deeply revered the Tao. Seeing that Yuanguan was intelligent from a young age, with outstanding demeanor and the bearing of an adult, they encouraged him to become a monk. He then entered Xingshan Temple. He recited the scriptures fluently. After five years, he was officially ordained. He thoroughly understood the Vinaya (律部) and the Abhidharmakośa (俱舍論). Later, he traveled to various places and visited various Chan assemblies, clearly understanding his true nature as if awakening from a drunken stupor. He then went to Mount Heng and resided at the Eastern Terrace. His virtue grew increasingly, and he felt a mystical connection. He constantly received secret offerings from deities. Regardless of the number of people, there was never a shortage. Suddenly one day, a deity appeared and bowed again, saying: 'I am the Danapati (檀越, benefactor) of this mountain, and I am the one who constantly sends meager offerings.' Yuanguan asked: 'What karma led to this?' The deity said: 'In my previous life, I claimed to be knowledgeable, but my understanding was incomplete, and I presumptuously accepted offerings, which is why I became a deity. It is fortunate that you, Master, reside here, and I'
曹饋糧粗副私愿。今二十年已足。得遂超度。故來決別也。觀化緣斯極。囑累禪徒而終。春秋七十九。太和四年十月二日遷塔焉。
唐洛京龍興寺崇圭傳(全植)
釋崇圭。姓姜氏。郟城人也。門傳儒素相綴簪裾。自天寶已來。安史之亂侵敗王略。家族遷蕩父為商賈。趨利遵涂。于鞏洛間父亡于逆旅。圭慨責曰。少遭不造。孑遺哀煢遂議出家。至年十八經業蔚通得度。俄有云水之興游南嶽。棲息數齡起回樂南徐茅山。乃依棲霞寺。圭已登徑門道聲洋溢。會贊皇李公德裕廉問是邦。延諸慈和寺。一交雅談如游形器之外。曰吾有幽憂之疾。非是居侯藩聚落之人也。明歲遂行重抵嵩少居於岳寺。太和戊申歲。洛下亢陽。唯岳中雨信相繼。或謂為圭之德動龍神之故也。開成元年贊皇公攝冢宰。請圭于洛龍興寺化徒。兩京緇白往來問道。檀施交駢。其所談法宗秀之提唱。獲益明心者多矣。忽告眾決別。入方丈而滅。春秋八十六。白侍郎撰塔銘。會昌元年辛酉八月十日入塔云。次淮南都梁山釋全植。姓芮。光州人也。少稟異操。自言學作佛度生去。忽投本州榮光禪院大智下求度。師頗嚴謹。約其誦經受具后至洛陽參問禪法。徹了無疑。辭師觀方。至淮南都梁山建立茅舍。太守衛文卿命于州治長壽寺化徒。衛侯問將來佛
【現代漢語翻譯】 現代漢語譯本： 曹饋贈糧食，粗略地表達了私人的願望。如今二十年已經足夠，得以實現超度。因此前來告別。觀看教化的緣分已經到了盡頭，囑託禪宗弟子后圓寂。享年七十九歲。太和四年十月初二遷葬于塔。
唐洛京龍興寺崇圭傳（全植）
釋崇圭，姓姜氏，是郟城人。家族世代為儒，連續做官。自從天寶年間以來，安史之亂侵擾破壞了王室的策略，家族遷徙流蕩，他的父親做起了商人，追逐利益。在鞏洛之間，父親死在了旅途中。崇圭感慨責備自己說：『年少遭遇不幸，孤單可憐。』於是決定出家。到十八歲時，已經精通經書，得以剃度。不久后產生了遊歷四方的想法，遊歷南嶽，在那裡住了幾年，又前往樂南、徐州、茅山，於是依附於棲霞寺。崇圭已經進入佛門，名聲遠揚。恰逢贊皇李公德裕以廉政的名義詢問當地情況，邀請他到慈和寺。一次交談，彼此相見恨晚，如同超越了形體之外。李公說：『我患有隱疾，不能居住在侯王的封地和聚落之中。』第二年，李公就前往嵩山少室山，住在岳寺。太和戊申年，洛陽大旱，只有岳中雨水不斷。有人說是崇圭的德行感動了龍神。開成元年，贊皇公擔任宰相，請崇圭到洛陽龍興寺教化弟子。兩京的僧人和百姓都來問道，佈施的財物堆積如山。他所談論的佛法宗承慧能的提倡，獲得啓發而明心見性的人很多。忽然告訴眾人要告別，進入方丈室而圓寂。享年八十六歲。白侍郎撰寫了塔銘。會昌元年辛酉年八月初十入塔。接下來是淮南都梁山釋全植，姓芮，是光州人。從小就與衆不同，自己說要學習成佛度化眾生。忽然投奔本州的榮光禪院，在大智門下請求剃度。大智禪師非常嚴謹，約定他誦經受戒後到洛陽參問禪法，徹底明白無疑后，才辭別師父遊歷四方。到達淮南都梁山后，建立茅舍。太守衛文卿命令他在州府的長壽寺教化弟子。衛侯問他將來成佛
【English Translation】 English version: Cao饋(Cao Kui) offered grain, roughly expressing his private wish. Now twenty years have passed, enough to achieve transcendence. Therefore, he comes to bid farewell. Observing that the karmic connection for teaching has reached its end, he entrusted the Chan disciples and passed away. He was seventy-nine years old. In the second day of the tenth month of the fourth year of the Taihe era, he was moved to the pagoda.
Biography of Chonggui (崇圭) of Longxing Temple (龍興寺) in Luoyang (洛陽) of the Tang Dynasty (唐) (by Quan Zhi (全植))
The monk Chonggui (崇圭), whose surname was Jiang (姜), was a native of Jia City (郟城). His family was a lineage of Confucian scholars, continuously holding official positions. Since the Tianbao (天寶) era, the An Lushan Rebellion (安史之亂) had invaded and destroyed the royal strategies, and the family migrated and wandered. His father became a merchant, pursuing profits. Between Gong (鞏) and Luo (洛), his father died on a journey. Chonggui lamented and blamed himself, saying, 'I encountered misfortune in my youth, being lonely and pitiful.' Therefore, he decided to become a monk. By the age of eighteen, he had become proficient in the scriptures and was ordained. Soon after, he had the desire to travel around, visiting Mount Nan (南嶽), where he stayed for several years, and then went to Le Nan (樂南), Xu Prefecture (徐州), and Mount Mao (茅山), eventually relying on Qixia Temple (棲霞寺). Chonggui had already entered the Buddhist path, and his reputation spread far and wide. It happened that Li Deyu (李德裕), the Duke of Zanhuang (贊皇), inquired about the local situation with integrity, inviting him to Cihe Temple (慈和寺). In one conversation, they felt like they had known each other for a long time, as if beyond the physical form. Duke Li said, 'I suffer from a hidden illness and cannot live in the fiefdoms and settlements of lords and kings.' The following year, Duke Li went to Mount Song (嵩山) and Shaoshi Mountain (少室山), residing in Yue Temple (岳寺). In the Wushen year of the Taihe era, Luoyang (洛陽) experienced a severe drought, but only in Yue (岳) did the rain continue. Some said that it was Chonggui's virtue that moved the dragon gods. In the first year of the Kaicheng (開成) era, Duke Zanhuang (贊皇) became the prime minister, inviting Chonggui to Longxing Temple (龍興寺) in Luoyang (洛陽) to teach disciples. Monks and laypeople from both capitals came to ask questions, and offerings piled up like mountains. The Dharma he spoke of followed the teachings of Huineng (慧能), and many people gained enlightenment and saw their true nature. Suddenly, he told everyone that he was going to bid farewell, entered the abbot's room, and passed away. He was eighty-six years old. Attendant Bai (白) wrote the inscription for the pagoda. He entered the pagoda on the tenth day of the eighth month of the Xinyou year of the Huichang (會昌) era. Next is the monk Quan Zhi (全植) of Duliang Mountain (都梁山) in Huainan (淮南), whose surname was Rui (芮), and was a native of Guang Prefecture (光州). From a young age, he was different from others, saying that he wanted to learn to become a Buddha and save sentient beings. Suddenly, he went to Rongguang Chan Temple (榮光禪院) in his prefecture, seeking ordination under Dazhi (大智). Zen Master Dazhi (大智) was very strict, stipulating that he should recite scriptures and receive precepts before going to Luoyang (洛陽) to consult on Chan Dharma. After thoroughly understanding without doubt, he bid farewell to his master and traveled around. After arriving at Duliang Mountain (都梁山) in Huainan (淮南), he built a thatched hut. Prefect Wei Wenqing (衛文卿) ordered him to teach disciples at Changshou Temple (長壽寺) in the state capital. Marquis Wei (衛侯) asked him about becoming a Buddha in the future.
法隆替若何。植曰。真實之物無振。自古於今往復軌躅。有為之法四相遷流。法當堙厄。君侯翹足可見。預言武宗毀教也。植終年九十三。門人建塔立碑。會昌四年甲子九月七日入浮圖焉。
宋高僧傳卷第九 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第十
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
習禪篇第三之三(正傳十六人附見八人)
唐洪州開元寺道一傳(智藏)
釋道一。姓馬氏。漢州人也華以喻性不植于高原。浪以辯識發明于溟海。生而凝重虎視牛行。舌過鼻準足文大字。根塵雖同於法體。相表特異於幻形。既云在凡之境。亦應隨機之教。年方稚孺厭視塵躅脫落愛取。游步恬曠。削髮于資州唐和尚。受具于渝州圓律師示威儀之旨曉開制之端。浣衣鍛金觀門都錯。大龍香象羈絆則難。權變無方機緣有待 聞衡岳有讓禪師即曹溪六祖之前後也。於是出岷峨玉壘之深阻。詣靈桂貞篁之幽寂。一見讓公。泯然無際頓門不俟於三請。作者是齊於七人。以為法離文字猶傳蠹露。聖無方所亦寄清源。遂于臨川棲南康龔公二山。所游無滯隨攝而化。先是此峰岫間魑魅叢居。人莫敢近。犯之者炎釁立生。當一宴息於是。有神衣紫玄冠致禮言。舍此地為清
【現代漢語翻譯】 現代漢語譯本： 『法隆替』（佛法興盛與衰落）會如何？植（人名，此處指僧人）回答說：『真實之物不會動搖。自古至今，它都遵循著固定的軌跡執行。而有為之法（指人為造作的事物）則會經歷生、住、異、滅四相的遷流變化。佛法衰敗的時刻終將到來，君侯您翹首以待便可見到。』這預言了唐武宗毀佛之事。植最終享年九十三歲。他的門徒為他建造了塔，樹立了碑。會昌四年甲子年九月七日，他入滅于浮圖（佛塔）。
《宋高僧傳》卷第九 《大正藏》第50冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第十
宋左街天壽寺通慧大師賜紫沙門贊寧等奉敕撰
習禪篇第三之三（正傳十六人附見八人）
唐洪州開元寺道一傳（智藏）
釋道一，姓馬氏，漢州人。華（指人的本性）以比喻，人的本性不會生長在高原上。浪（指人的辨識能力）用來辨識，人的辨識能力會在深海中得到啓發。他生來就沉穩莊重，有如虎視眈眈，牛步穩健。舌頭超過鼻子，腳底有大字紋路。根塵（指感覺器官及其對像）雖然與法體相同，但外貌卻與幻形不同。既然身處凡俗之境，也應隨機應教。年幼時就厭惡世俗，擺脫了貪愛。遊走于恬靜曠遠之地。在資州唐和尚處剃度，在渝州圓律師處受具足戒，通曉戒律的宗旨，明白制度的開端。洗滌衣物，鍛鍊心性，觀察門徑，都容易出錯。大龍（比喻有能力的人），香象（比喻有德行的人），一旦被束縛就難以施展。權宜應變沒有固定方式，機緣成熟才能有所作為。聽說衡岳有讓禪師，是曹溪六祖（慧能）的前後輩。於是他離開了岷山、峨眉山、玉壘山的深山險阻，前往靈桂、貞篁的幽靜之地。一見到讓公，就心無掛礙，頓悟禪門，無需三請。作者與七人齊名。認為佛法離開了文字，就像被蟲蛀蝕的露水一樣容易消失。聖人沒有固定的居所，也寄託于清源山。於是他在臨川棲息于南康龔公二山。所到之處沒有阻礙，隨緣教化。此前，這座山峰間魑魅魍魎聚集，人們不敢靠近。冒犯它們的人，災禍立刻降臨。當道一在此休息時，有神穿著紫色衣服，戴著黑色帽子，向他致禮說：『請您捨棄這片土地，為我們帶來清凈。』
【English Translation】 English version: What will become of 『Fa Long Ti』 (the rise and fall of the Dharma)? Zhi (a person's name, referring to a monk here) replied: 『That which is real does not waver. From ancient times to the present, it follows a fixed trajectory. But conditioned dharmas (referring to man-made things) will experience the changes of the four marks of existence: birth, duration, change, and extinction. The moment when the Dharma declines will eventually come, and Your Lordship will see it when you look forward to it.』 This foretold the destruction of Buddhism by Emperor Wuzong of Tang. Zhi eventually lived to the age of ninety-three. His disciples built a pagoda and erected a stele for him. On the seventh day of the ninth month of the Jiazi year of Huichang four, he entered Nirvana in the stupa (Buddhist pagoda).
Song High Monks Biography Volume 9 Taisho Tripitaka Volume 50 No. 2061 Song High Monks Biography
Song High Monks Biography Volume 10
Compiled by Zanning, the Purple-Robed Shramana of Tonghui Monastery on Zuojie Street in Song, and others, by Imperial Order
Chapter 3.3 on Practicing Chan (16 in the main biography, 8 attached)
Biography of Daoyi of Kaiyuan Monastery in Hongzhou, Tang Dynasty (Zhizang)
釋Daoyi (Daoyi,釋 is a prefix indicating a Buddhist monk), surname Ma, was a native of Hanzhou. Hua (referring to one's nature) is used as a metaphor, one's nature does not grow on the plateau. Lang (referring to one's ability to discern) is used to discern, one's ability to discern is inspired in the deep sea. He was born with solemnity and steadiness, with a tiger's gaze and an ox's gait. His tongue exceeded his nose, and the soles of his feet had the pattern of the character 『大』 (big). Although the sense organs and their objects (根塵) are the same as the Dharma body, their appearance is different from illusory forms. Since he is in the realm of the mundane, he should also teach according to the circumstances. At a young age, he disliked the world and got rid of attachment. He wandered in tranquil and vast places. He shaved his head at Tang Monk's place in Zizhou, and received full ordination at Lawyer Yuan's place in Yuzhou, understanding the purpose of the precepts and understanding the beginning of the system. Washing clothes, forging the mind, and observing the doorways are all prone to mistakes. Great dragons (metaphor for capable people), fragrant elephants (metaphor for virtuous people), are difficult to use once they are bound. Expediency has no fixed way, and opportunities must be ripe to achieve something. He heard that there was Chan Master Rang in Hengyue, who was a predecessor and successor of the Sixth Patriarch (Huineng) of Caoxi. So he left the deep mountains and dangers of Minshan, Emeishan, and Yuleishan, and went to the secluded places of Linggui and Zhenhuang. As soon as he saw Rang Gong, he was free from worries and had a sudden enlightenment of the Chan gate, without the need for three requests. The author is as famous as the seven people. He believes that if the Dharma is separated from words, it is as easy to disappear as dew that has been eaten by insects. Sages have no fixed abode, and they also entrust themselves to Qingyuan Mountain. So he rested in Linchuan on the two mountains of Nankang Gonggong. Wherever he went, there was no hindrance, and he taught according to circumstances. Before this, demons and monsters gathered in this mountain peak, and people dared not approach it. Those who offended them would immediately suffer disaster. When Daoyi rested here, a god wearing purple clothes and a black hat saluted him and said: 『Please abandon this land and bring us purity.』
凈梵場。語終不見。自爾猛鷙毒螫變心馴擾。沓貪背僧即事廉讓。郡守河東裴公家奉正信躬勤咨稟。降英明簡貴之重窮智術慧解之能。每至海霞斂空山月凝照。心與境寂道隨悟深。自明者在乎周物。博施者期乎濟眾。居無何。裴公移典廬江壽春二牧。于其進修惟勤率化不墜。大曆中聖恩溥洽。隸名于開元精舍。其時連率路公耹風景慕。以鐘陵之壤巨鎮奧區。政有易柱之弦。人同湊轂。禪宗戾止降祥則多順而無違。居僅十祀。日臨扶桑高山先照。云起膚寸大雨均沾。建中中有詔僧如所隸將歸舊壤。元戎鮑公密留不遣。至戊辰歲舉措如常。而請沐浴訖。儼然加趺歸寂。享年八十。僧臘五十。先於建昌鄙山名石門。環以絕巘呀為洞壑。平坦在中幽偏自久。是謀薪火塵劫之會。非議岡阜地靈之吉。亞相觀察使隴西李公。藩寄嚴厲素所欽承。于以率徒。依歸緬懷助理。爰用營福道在觀化情存飾終。輟諸侯之旌旗。資釋子之幢蓋。其時日變明悔人萃遐邇。楫覆水而為陸。炬通宵而成晝。山門子來財施如積。邑里僧供飯香普熏。自昔華嚴歸真于嵩陽善導瘞塔于秦嶺。禮視𪗋斬人傾國城。哀送之盛今則三之。初于林中經行座下開示。平等垂法不標於四科。安恬告盡刻期於二月。此明一終之先兆也。示疾云逝俾葬遠山。凡百攀援愿留近郭
。終遂窮僻式遵理命。此又明一晦跡之素誠也。將歸靈龕。爰溯淺瀨。人力未濟舟行為遲。膏雨驟下於遠空。窮溪遄變于深涉。此又明一通神之應感也。惟一知真在空無我于有。是二俱離。假一為乘示生死者人能作佛。辨邪正者魔亦似聖。現身不留于大士。負手俄萎于哲人。弟子智藏鎬英崇泰等奉其喪紀。憲宗追諡曰大寂禪師。丹陽公包佶為碑紀述。權德輿為塔銘。今海昏縣影堂存焉。又唐虔州西堂釋智藏。姓廖氏。虔化人也。生有奇表。親黨異其偉器。八歲從師。道趣高邈隨大寂移居龔公山後。謁徑山國一禪師。與其談論周旋。人皆改觀。屬元戎路嗣恭請大寂居府。藏乃回郡。得大寂付授納袈裟。時亞相李公兼國相齊公映中郎裴公通皆傾心順教。元和九年四月八日終。春秋八十。夏臘五十五。即遷於塔。諫議大夫韋綬。追問藏言行編入圖經。太守李渤請旌表。至長慶元年謚大覺禪師云。
唐宣州靈湯泉蘭若志滿傳
釋志滿。姓康氏。洛陽人也。幼少之年屬其家命沙門陳佛會。滿意樂不捨。遂投穎川龍興寺出家。聞洛下神會禪師法席繁盛。得了心要。南遊到黃山靈湯泉所。結茅茨。而止。后采黃連鄉人見滿喜躍。滿問。此何處耶。鄉人曰。黃連山屬宣城也。愿師鎮此。柰何虎豹多害。滿曰。虎亦有佛性。
【現代漢語翻譯】 現代漢語譯本：最終他能在偏遠的地方遵循天理和命運，這又表明了他隱匿行跡的真實心意。將要歸葬靈龕時，他沿著淺瀨逆流而上。依靠人力無法渡過，船行緩慢。滂沱大雨從遠空驟然降下，狹窄的溪流在深水處迅速變化。這又表明了他通達神明的應驗感應。只有智一大師真正明白，真理在於空無，執著于有是錯誤的。有和無這二者都要遠離。他假借一生來示現生死，告訴人們人能夠成佛。辨別邪惡和正義，即使是魔也可能像聖人。他在大士面前示現身體，卻不留下任何痕跡，哲人負手而立，卻突然衰老離世。弟子智藏、鎬英、崇泰等人為他料理喪事。憲宗追諡他為大寂禪師。丹陽公包佶為他撰寫碑文，權德輿為他撰寫塔銘。如今海昏縣的影堂仍然存在。另外，唐朝虔州西堂的釋智藏，姓廖氏，是虔化人。他生來就相貌奇異，親戚朋友都認為他將來必成大器。八歲時跟隨老師學習，對佛道的興趣高遠。他跟隨大寂移居到龔公山後，拜謁了徑山國一禪師，與他談論佛法，人們都對他刮目相看。適逢元戎路嗣恭邀請大寂居住在府邸，智藏於是回到虔州，得到大寂傳授的袈裟。當時亞相李公、兼國相齊公映、中郎裴公通都傾心順從佛法。元和九年四月八日圓寂，享年八十歲，僧臘五十五年。隨即遷葬于塔中。諫議大夫韋綬追問智藏的言行，並編入圖經。太守李渤請求朝廷旌表。到長慶元年，朝廷追諡他為大覺禪師。
唐宣州靈湯泉蘭若志滿傳
釋志滿（釋志滿，僧人名），姓康氏，是洛陽人。年幼時，他的家人讓他跟隨沙門陳佛會（沙門陳佛會，僧人名）修行。志滿內心喜悅，不願離開。於是他前往穎川龍興寺出家。聽說洛陽的神會禪師（神會禪師，禪師名）門下弟子眾多，佛法興盛，他領悟了佛法的心要。後來他南遊到黃山靈湯泉，在那裡結草為廬，居住下來。後來，採摘黃連的鄉民見到志滿，非常高興。志滿問他們：『這是什麼地方？』鄉民回答說：『這裡是黃連山，屬於宣城。我們希望您能鎮守此地，只是這裡經常有虎豹出沒，危害百姓。』志滿說：『老虎也有佛性。』
【English Translation】 English version: Ultimately, he was able to follow the principles of heaven and destiny in remote places. This further demonstrates his sincere intention to conceal his traces. When he was about to return to the spiritual shrine, he went upstream along the Asase River. Relying on human power was not enough to cross, and the boat traveled slowly. Heavy rain suddenly fell from the distant sky, and the narrow stream changed rapidly in the deep water. This further demonstrates his responsive perception of communicating with the divine. Only Zhiyi (Zhiyi, a master's name) truly understood that truth lies in emptiness, and clinging to existence is wrong. Both existence and non-existence must be avoided. He used his life to demonstrate birth and death, telling people that humans can become Buddhas. Distinguishing between evil and righteousness, even demons may resemble saints. He manifested his body before the great bodhisattvas, but left no trace. The philosopher stood with his hands behind his back, but suddenly aged and passed away. Disciples Zhicang (Zhicang, a disciple's name), Hao Ying (Hao Ying, a disciple's name), Chongtai (Chongtai, a disciple's name), and others took care of his funeral. Emperor Xianzong posthumously named him Great Tranquility Zen Master (Daji Chanshi). Duke Bao Ji of Danyang wrote his epitaph, and Quan Deyu wrote the inscription for his pagoda. Today, the shadow hall in Haihun County still exists. In addition, the Tang Dynasty's Shi Zhicang (Shi Zhicang, a monk's name) of Xitang in Qianzhou, whose surname was Liao, was a native of Qianhua. He was born with an extraordinary appearance, and his relatives and friends believed that he would become a great talent in the future. At the age of eight, he followed his teacher to study, and his interest in Buddhism was lofty. He followed Daji to Gonggong Mountain, and visited Zen Master Guoyi (Zen Master Guoyi, a Zen master's name) of Jingshan, and discussed Buddhism with him, and people looked at him with new eyes. It happened that Yuanrong Lu Sigong invited Daji to live in the mansion, so Zhicang returned to Qianzhou and received the Kesa (Kesa, a Buddhist robe) from Daji. At that time, Ya Xiang Li Gong, Jian Guoxiang Qi Gong Ying, and Zhonglang Pei Gong Tong all devoted themselves to following Buddhism. He passed away on April 8th of the ninth year of Yuanhe, at the age of eighty, with fifty-five years of monastic life. He was then moved to the pagoda for burial. Jianyi Dafu Wei Shou inquired about Zhicang's words and deeds and compiled them into the Tu Jing. Prefect Li Bo requested the court to commend him. In the first year of Changqing, the court posthumously named him Great Enlightenment Zen Master (Dajue Chanshi).
The Biography of Shi Zhiman (Shi Zhiman, a monk's name) of Lingtangquan Lanruo in Xuanzhou, Tang Dynasty
Shi Zhiman, whose surname was Kang, was a native of Luoyang. When he was young, his family asked him to follow the Shamen Chen Fohui (Shamen Chen Fohui, a monk's name) to practice. Zhiman was happy in his heart and unwilling to leave. So he went to Longxing Temple in Yingchuan to become a monk. Hearing that Zen Master Shenhui (Zen Master Shenhui, a Zen master's name) in Luoyang had many disciples and Buddhism was flourishing, he understood the essence of Buddhism. Later, he traveled south to Huangshan Lingtangquan, where he built a thatched hut and lived there. Later, the villagers who picked Huanglian saw Zhiman and were very happy. Zhiman asked them: 'What is this place?' The villagers replied: 'This is Huanglian Mountain, which belongs to Xuancheng. We hope that you can guard this place, but there are often tigers and leopards that harm the people.' Zhiman said: 'Tigers also have Buddha-nature.'
乃焚香祝厭之。由茲弭息遂成大禪院。后示寂。春秋九十一。永貞元年入塔焉。
唐沂州寶真院光瑤傳(道堅)
釋光瑤。姓周氏。北京人也。幼鐘荼蓼都不勝情。誓志出家。舍講肆入禪林。凡向宗師悉從求益。末遭會禪師。金[鏍-糸+廾]抉瞙明視十方。後到沂水蒙山結草成庵。怡然宴坐。鄶費之人翕然從化。時慎邑大夫知重首創禪宮。次兗州節使王僚尚書躬請入州行化。奏著額號寶真。學侶憧憧多沾大利。元和二年示滅。享年九十二云。又唐襄州慈恩寺釋道堅。姓王氏。丹陽人也。初發心於牛頭山慧忠禪祖。大曆元年棲隱池州南泉山。后詣襄漢泊慈恩寺。元和初載相國燕公鎮于漢南。深相欽重。問道周勤。施供繁沓。遂于鳳林關外造寺請居。二年示滅。春秋七十三云。
唐揚州華林寺靈坦傳
釋靈坦。姓武氏。太原文水人也。則天太后侄孫。父諱宣。洛陽縣令。母夏侯氏。初妊坦也夢神僧授與寶鑑表裡瑩然。且曰。吾以此寄汝善保護之。及誕親無所苦。年甫七歲誦習畢通應童子舉。十三從宦旋升太子通事舍人。如是悅學不休。三教之書彌增洞達。然而恒嗟朽宅誓入空門。已備大乘之資糧。終到涅槃之境域。於時洛都盛化荷澤寺神會禪師也。方遮普寂之光漸沒秀師之道。坦往參焉。會施
【現代漢語翻譯】 現代漢語譯本：於是焚香祈禱消除災禍。從此災禍平息，於是建成了大禪院。後來圓寂，享年九十一歲，永貞元年入塔安葬。
唐沂州寶真院光瑤傳（道堅）
釋光瑤（釋：佛教僧侶的尊稱；光瑤：人名），姓周，是北京人。從小就厭惡世俗生活，立志出家。捨棄講經說法，進入禪宗叢林，凡是遇到宗師都前去求教。最終遇到了會禪師（會禪師：人名），如同金剛錐刺破眼膜，明澈地看清十方世界。後來到沂水蒙山結草為庵，怡然自得地宴坐其中。鄶費（鄶費：指平庸無能的人）之人紛紛前來歸化。當時慎邑（慎邑：地名）的大夫非常敬重他，首先建立了禪宮。接著兗州（兗州：地名）節度使王僚（王僚：人名）尚書親自邀請他到兗州弘揚佛法。上奏朝廷賜予寺廟匾額，名為寶真（寶真：寺廟名）。前來學習的人絡繹不絕，都得到很大的利益。元和二年圓寂，享年九十二歲。又有唐襄州慈恩寺釋道堅（釋：佛教僧侶的尊稱；道堅：人名），姓王，是丹陽人。最初在牛頭山（牛頭山：山名）慧忠禪祖（慧忠禪祖：人名）處發心。大曆元年隱居在池州（池州：地名）南泉山（南泉山：山名）。後來到襄漢（襄漢：地名）居住在慈恩寺（慈恩寺：寺廟名）。元和初年，相國燕公（燕公：人名）鎮守漢南（漢南：地名），非常欽佩敬重他，經常向他請教佛法，供養非常豐厚。於是就在鳳林關（鳳林關：地名）外建造寺廟請他居住。元和二年圓寂，享年七十三歲。
唐揚州華林寺靈坦傳
釋靈坦（釋：佛教僧侶的尊稱；靈坦：人名），姓武，是太原（太原：地名）文水（文水：地名）人，是則天太后（則天太后：人名）的侄孫。父親名叫宣（宣：人名），擔任洛陽（洛陽：地名）縣令。母親是夏侯氏（夏侯氏：人名）。當初懷靈坦的時候，夢見神僧授予她一面寶鏡，內外晶瑩剔透，並且說：『我將此物寄託給你，好好保護它。』等到靈坦出生時，母親沒有感到任何痛苦。靈坦七歲時，誦讀學習完畢，精通各種知識，在童子科考試中名列前茅。十三歲開始做官，很快升為太子通事舍人。像這樣喜歡學習，從不間斷。對儒釋道三教的書籍更加精通透徹。然而他一直感嘆這朽壞的住宅，發誓要進入空門。已經具備了大乘佛法的資糧，最終到達涅槃的境界。當時洛陽城盛行荷澤寺（荷澤寺：寺廟名）神會禪師（神會禪師：人名）的教化，他的光芒逐漸遮蔽了普寂（普寂：人名）的光芒，漸漸隱沒了秀師（秀師：人名）的道路。靈坦前去參拜神會禪師，神會施...
【English Translation】 English version: Thereupon, he burned incense and prayed to avert the calamity. From then on, the calamity subsided, and a great Chan monastery was built. Later, he passed away peacefully at the age of ninety-one. In the first year of Yongzhen, he was entombed in a pagoda.
Biography of Guangyao of Baozhen Monastery in Yizhou, Tang Dynasty (by Daojian)
The monk Guangyao (Guangyao: a personal name), whose surname was Zhou, was a native of Beijing. From a young age, he disliked worldly life and vowed to leave home. He abandoned lecturing and entered the Chan forest, seeking guidance from all masters he encountered. Eventually, he met Chan Master Hui (Hui: a personal name), who, like a diamond awl piercing the eye membrane, allowed him to clearly see the ten directions. Later, he went to Mengshan Mountain (Mengshan Mountain: a place name) in Yishui (Yishui: a place name) and built a thatched hut, where he sat in serene meditation. The mediocre people (Kuai Fei) eagerly came to be transformed by him. At that time, the magistrate of Shenyi (Shenyi: a place name) greatly respected him and first established a Chan palace. Subsequently, Wang Liao (Wang Liao: a personal name), the Commissioner of Yanzhou (Yanzhou: a place name) and a high-ranking official, personally invited him to Yanzhou to propagate the Dharma. He petitioned the court to grant the monastery a plaque named Baozhen (Baozhen: a monastery name). The students who came to learn were numerous and all benefited greatly. He passed away in the second year of Yuanhe at the age of ninety-two. Also, there was the monk Daojian (Daojian: a personal name) of Ci'en Monastery (Ci'en Monastery: a monastery name) in Xiangzhou (Xiangzhou: a place name), Tang Dynasty, whose surname was Wang and was a native of Danyang. He initially made his vow at Niutou Mountain (Niutou Mountain: a mountain name) under Chan Ancestor Huizhong (Huizhong: a personal name). In the first year of Dali, he lived in seclusion on Nanquan Mountain (Nanquan Mountain: a mountain name) in Chizhou (Chizhou: a place name). Later, he went to Xianghan (Xianghan: a place name) and resided in Ci'en Monastery. In the early years of Yuanhe, Duke Yan (Duke Yan: a personal name), the Chancellor, was stationed in Hannan (Hannan: a place name) and deeply admired and respected him, frequently seeking his teachings and providing generous offerings. Therefore, he built a monastery outside Fenglin Pass (Fenglin Pass: a place name) and invited him to reside there. He passed away in the second year of Yuanhe at the age of seventy-three.
Biography of Lingtan of Hualin Monastery in Yangzhou, Tang Dynasty
The monk Lingtan (Lingtan: a personal name), whose surname was Wu, was a native of Wenshui (Wenshui: a place name) in Taiyuan (Taiyuan: a place name), and was the grand-nephew of Empress Wu Zetian (Empress Wu Zetian: a personal name). His father, named Xuan (Xuan: a personal name), served as the magistrate of Luoyang (Luoyang: a place name). His mother was from the Xiahou family. When she was initially pregnant with Lingtan, she dreamed of a divine monk giving her a precious mirror, crystal clear inside and out, and saying, 'I entrust this to you, protect it well.' When Lingtan was born, his mother felt no pain. At the age of seven, Lingtan had completed his studies and was proficient in all knowledge, excelling in the children's examinations. At the age of thirteen, he began his official career and quickly rose to become a secretary to the Crown Prince. He loved learning and never stopped. He became even more proficient in the books of Confucianism, Buddhism, and Taoism. However, he always lamented this decaying dwelling and vowed to enter the empty gate. He had already prepared the resources for Mahayana Buddhism and would eventually reach the realm of Nirvana. At that time, the teachings of Chan Master Shenhui (Shenhui: a personal name) of Heze Monastery (Heze Monastery: a monastery name) were flourishing in Luoyang, and his light gradually obscured the light of Puji (Puji: a personal name) and gradually eclipsed the path of Master Xiu (Master Xiu: a personal name). Lingtan went to pay homage to Chan Master Shenhui, and Shenhui gave...
善誘頓見其心。默而許之。容其執侍。父母不能回其意飛飏莫系始末研磨得破疑滯。天寶初載召坦曰。吾有一句是祖祖相傳至曹溪。曹溪付吾。汝諦受之。吾當有留難。遂辭遊方焉。未幾果敕移會於弋陽。坦遂向廬州浮槎寺覽大藏經。后聞忠國師自南陽詔入。于大曆五年禮覲之。八年欲出關。忠奏曰。此人是貧道同門。俱神會弟子敕賜號曰大悲。兼赍墨敕。行化至梁園。時相國田公神功供養邐迤。適維揚六合方嘆大法凌夷。忽聞空中聲云。開心地即見菩薩如文殊像曰。與汝印驗。令舉項以掌按之尋。觀有四指赤痕。其印跡恒現。又止潤州江中金山。今澤心也。其山北面有一龍穴。常吐毒氣如雲。有近者多病或斃。坦居之毒云滅跡。又于江陰定山結庵。俄聞有讚歎之聲。視之則白龜二。坦為受歸戒。又見二大白蛇身長數丈。亦為受戒懺悔。如是卻往吳興林山造一蘭若。有三丈夫衣金紫。趨步徐正稱歎。道場唯善。村落之民多棄罟網。元和五年相國李公鄘之理廣陵也。以峻法操下剛決少恩。一見坦鄭重加禮。召居華林寺。寺內有大將軍張遼墓。寺僧多為鬼物惑亂。坦居愀然無眹矣。又揚州人多患山妖木怪之所熒惑。坦皆遏御焉。人爭歸信。至十年忽見二胡人。稱自龜茲國來彼無至教。遠請和尚敷演。十一年五月十三日。于
【現代漢語翻譯】 現代漢語譯本： 他善於引導，能立刻看透對方的心思。如果對方沉默不語，他就默默地認可。允許對方在身邊服侍。即使是父母也無法改變他的意志，像飛揚的塵土一樣無法被束縛，始終致力於研究磨礪，以打破疑惑和滯礙。天寶初年，他召見坦（人名）說：『我有一句話，是祖祖相傳，一直傳到曹溪（地名，指六祖慧能）。曹溪又傳給了我。你仔細地接受它。我將會有留難。』於是告辭而去，四處遊方。不久，果然接到敕令，將他移送到弋陽（地名）。坦於是前往廬州（地名）的浮槎寺（寺名）閱讀大藏經。後來聽說忠國師（人名，謚號為『大證禪師』）從南陽（地名）被詔入京。在大曆五年，前去拜見他。八年，想要出關。忠國師上奏說：『這個人是貧道的同門師兄弟，都是神會（人名，禪宗大師）的弟子。』朝廷下敕賜號為大悲（法號）。並賜予墨敕（皇帝手書的命令），讓他前往梁園（地名）弘揚佛法。當時相國田公神功（人名）供養的隊伍連綿不絕。恰逢維揚（地名）六合（地名）一帶感嘆佛法衰微。忽然聽到空中有聲音說：『開啟心地就能見到菩薩，就像文殊菩薩一樣。』並說：『給你印證。』讓他舉起脖子，用手掌按壓，尋找。發現有四道紅色的指痕。那印跡一直顯現。他又停留在潤州（地名）長江中的金山（地名，指金山寺）。這就是現在的澤心（地名）。金山的北面有一個龍穴，經常吐出毒氣，像云一樣。靠近的人大多生病或死亡。坦居住在那裡后，毒云就消失了。他又在江陰（地名）的定山（地名）結庵。忽然聽到有讚歎的聲音。看去，原來是兩隻白龜。坦為它們授了歸戒。又看見兩條大白蛇，身長數丈，也為它們授戒懺悔。就這樣，他前往吳興（地名）的林山（地名）建造了一座蘭若（寺廟）。有三個穿著金紫色衣服的男子，慢慢地走來，稱讚說：『道場真好。』村落的百姓大多放棄了捕魚的網。元和五年，相國李公鄘（人名）治理廣陵（地名）時，以嚴厲的法令來約束下屬，剛強果斷，缺少恩惠。一見到坦，就鄭重地施禮，邀請他住在華林寺（寺名）。寺內有大將軍張遼（人名）的墓。寺里的僧人大多被鬼物迷惑擾亂。坦居住在那裡后，這些現象就消失了。揚州（地名）人大多被山妖木怪所迷惑。坦都能夠制止和驅逐它們。人們爭相歸信。到了十年，忽然見到兩個胡人，自稱從龜茲國（古國名）來，說那裡沒有真正的佛教教義，遠道而來，懇請和尚敷演佛法。十一年五月十三日，在……
【English Translation】 English version: He was skilled at guiding, instantly perceiving the other person's mind. If the other person remained silent, he would silently acknowledge it. He allowed them to serve by his side. Even his parents could not change his will, like flying dust that cannot be bound, he was always dedicated to studying and refining, to break through doubts and hindrances. In the early years of the Tianbao era, he summoned Tan (personal name) and said, 'I have a saying that has been passed down from generation to generation, all the way to Caoxi (place name, referring to the Sixth Patriarch Huineng). Caoxi passed it on to me. You must carefully receive it. I will have difficulties.' Then he bid farewell and traveled around. Soon, he received an imperial decree transferring him to Yiyang (place name). Tan then went to Fucha Temple (temple name) in Luzhou (place name) to read the Tripitaka. Later, he heard that National Teacher Zhong (personal name, posthumous title 'Greatly Certified Zen Master') had been summoned to the capital from Nanyang (place name). In the fifth year of the Dali era, he went to pay his respects. In the eighth year, he wanted to leave the pass. National Teacher Zhong reported, 'This person is my fellow disciple, both disciples of Shenhui (personal name, Zen master).' The court issued an edict bestowing the title Dabe (Dharma name). And granted a handwritten imperial order (command written by the emperor), ordering him to go to Liangyuan (place name) to promote Buddhism. At that time, the offerings of Prime Minister Tian Gong Shengong's (personal name) procession were continuous. It happened that the area of Liuhe (place name) in Weiyang (place name) lamented the decline of Buddhism. Suddenly, a voice was heard in the air saying, 'Opening the mind will reveal the Bodhisattva, like Manjushri Bodhisattva.' And said, 'Give you proof.' He was asked to raise his neck and press it with his palm, searching. Four red finger marks were found. The imprint was always visible. He also stayed at Jinshan (place name, referring to Jinshan Temple) in the Yangtze River in Runzhou (place name). This is now Zexin (place name). There is a dragon cave on the north side of Jinshan, which often emits poisonous gas like clouds. Most of those who approached it became ill or died. After Tan lived there, the poisonous clouds disappeared. He also built a hermitage on Dingshan (place name) in Jiangyin (place name). Suddenly, a voice of praise was heard. Looking, it turned out to be two white turtles. Tan gave them the refuge precepts. He also saw two large white snakes, several feet long, and also gave them precepts and repentance. In this way, he went to Linshan (place name) in Wuxing (place name) to build a monastery. There were three men dressed in gold and purple, walking slowly and praising, 'The monastery is very good.' Most of the villagers abandoned their fishing nets. In the fifth year of the Yuanhe era, when Prime Minister Li Gongyong (personal name) governed Guangling (place name), he used strict laws to restrain his subordinates, being strong and decisive, lacking kindness. As soon as he saw Tan, he solemnly saluted him and invited him to live in Hualin Temple (temple name). There is the tomb of General Zhang Liao (personal name) in the temple. Most of the monks in the temple were confused and disturbed by ghosts. After Tan lived there, these phenomena disappeared. Most of the people in Yangzhou (place name) were confused by mountain demons and tree monsters. Tan was able to stop and expel them all. People competed to believe. In the tenth year, he suddenly saw two Hu people, claiming to be from the Kingdom of Kucha (ancient kingdom name), saying that there was no true Buddhist doctrine there, and they had come from afar to ask the monk to expound the Dharma. On the thirteenth day of the fifth month of the eleventh year, at...
荷澤忌齋告眾。吾赴遠請。七月示疾。九月將滅。斯預告也。至季秋八日果寂爾而終。遷塔于揚州西馴翟坊之南岡。越州掾鄭詹建塔。報齡一百八歲。僧臘八十四焉。坦即曹溪之孫。荷澤之子也。
唐唐州紫玉山道通傳
釋道通。姓何氏。廬江人。其為童也持重寡辭。見佛形像必對禮嘆詠不捨。因父宦于泉州南安。便求舍丱披緇誦經。合格敕度之。當天寶初載也。時道一禪師肇化建陽佛跡巖聚徒。通往焉。一師于臨川南康龔公山。亦影隨而去。然誓遊方吳越之間。臺明山谷靡不登陟。迨乎回錫江西泐潭山門。勵心僧務不憚勤苦。貞元二年往南嶽見石頭禪師。猶采縷加朱藍之色也。四年大寂禪師垂欲歸化。昌言曰。夫玉石潤山秀利益汝道業。遇可居之。通聞此言。且同隱讖。殊不詳練。其年秋與伏牛山自在禪師同遊京洛。回至唐州西。有山峰孤林密四絕人煙實有塵外之趣。乃問鄉人。云此山是紫玉山。通方憶大寂之懸記。我合居是峰也。乃陟崔嵬見山脊有石方正其色紫玉瑩然。嘆曰號紫玉者合其稱也。先師之言非虛記也。掛錫解囊。參學之徒霧集。始則誅茅構舍。刺史李道古作意為建禪宮焉。元和八年弟子金藏出參禮百丈山海禪師。回見通。通愀然作色。汝其來矣。此山有主也。曳杖徑去襄州。道俗皆迎至
【現代漢語翻譯】 現代漢語譯本：荷澤神會（Heze Shenhui）在臨終前告知眾人：『我將前往遠方，七月開始示現疾病，九月將要圓寂。』這是預先告知。到了季秋八日，果然寂然圓寂。靈柩遷往揚州西邊的馴翟坊南岡安葬，越州官員鄭詹為他建造了塔。神會的世壽一百零八歲，僧臘八十四年。神會是曹溪慧能（Caoxi Huineng）的孫子，荷澤寺的繼承人。
唐州紫玉山道通禪師傳
釋道通禪師，俗姓何，是廬江人。他小時候就沉穩少言，見到佛像必定禮拜讚歎，不肯離去。因為父親在泉州南安做官，他就請求出家，剃度為僧，誦讀經文，符合朝廷度僧的規定，那是天寶初年。當時道一禪師在建陽佛跡巖開創道場，聚集徒眾，道通前去參學。後來道一禪師前往臨川南康的龔公山，道通也跟隨而去。但他發誓要遊歷吳越一帶，臺州、明州的山谷沒有不登臨的。之後回到江西泐潭山門，努力修行僧務，不畏懼勤勞辛苦。貞元二年，前往南嶽拜見石頭禪師，就像在彩色絲線上又加上硃色和藍色。貞元四年，大寂禪師（馬祖道一）將要圓寂，公開說道：『玉石能滋潤山川，使其秀美，也能利益你的道業。遇到合適的地方就居住下來。』道通聽到這些話，覺得像隱晦的預言，但沒有詳細思考。那年秋天，與伏牛山自在禪師一同遊歷京洛。返回唐州西邊時，有一座山峰孤立，樹林茂密，四面與人煙隔絕，確實有超脫塵世的趣味。於是詢問當地人，得知此山是紫玉山。道通這才想起大寂禪師的預言，『我應該居住在這座山峰上。』於是登上高處，看到山脊上有一塊石頭，方方正正，顏色像紫玉一樣晶瑩。感嘆道：『名為紫玉山，確實名副其實。先師的話不是虛假的。』於是放下行囊，前來參學的僧人像雲霧一樣聚集。開始時只是砍伐茅草建造房屋，刺史李道古有意為他建造禪宮。元和八年，弟子金藏前去參拜百丈山海禪師，回來見到道通。道通臉色憂愁，說：『你回來了，這座山有主人了。』於是拄著枴杖直接前往襄州，當地的僧人和百姓都迎接他。
【English Translation】 English version: Heze Shenhui (荷澤神會) told the assembly before his death: 'I am going to a distant place. I will show signs of illness in July, and I will pass away in September.' This is a pre-announcement. On the eighth day of late autumn, he indeed passed away peacefully. His remains were moved to the south hill of Xunzhai Ward in the west of Yangzhou for burial, and Zheng Zhan, an official of Yuezhou, built a pagoda for him. Shenhui's age was one hundred and eight years, and his monastic age was eighty-four years. Shenhui was the grandson of Caoxi Huineng (曹溪慧能) and the successor of Heze Temple.
Biography of Zen Master Daotong of Ziyu Mountain in Tangzhou
Zen Master Shidaotong, whose lay surname was He, was a native of Lujiang. As a child, he was steady and taciturn. Whenever he saw a Buddha image, he would bow and praise it without leaving. Because his father was an official in Nanan, Quanzhou, he requested to leave home, be tonsured as a monk, and recite scriptures, which met the requirements of the imperial court for ordaining monks. That was in the early years of the Tianbao era. At that time, Zen Master Daoyi was pioneering a monastery at the Buddhist Relic Cliff in Jianyang, gathering disciples. Daotong went to study there. Later, Zen Master Daoyi went to Gonggong Mountain in Nankang, Linchuan, and Daotong followed him. However, he vowed to travel around the Wu and Yue regions, and he climbed all the mountains and valleys of Taizhou and Mingzhou. Later, he returned to the Letan Mountain Gate in Jiangxi, diligently practicing monastic affairs, not fearing hard work. In the second year of the Zhenyuan era, he went to Nanyue to visit Zen Master Shitou, like adding crimson and blue colors to colored silk threads. In the fourth year of the Zhenyuan era, Zen Master Daji (Mazu Daoyi) was about to pass away, and he publicly said: 'Jade can nourish mountains and make them beautiful, and it can also benefit your practice. Settle down when you find a suitable place.' Daotong heard these words and felt like they were obscure prophecies, but he did not think about them in detail. In the autumn of that year, he traveled to Jingluo with Zen Master Zizai of Funiu Mountain. When he returned to the west of Tangzhou, there was a solitary mountain peak with dense forests, isolated from human habitation, which had a transcendent charm. So he asked the locals and learned that this mountain was Ziyu Mountain. Daotong then remembered Zen Master Daji's prophecy, 'I should live on this mountain peak.' So he climbed to the top and saw a stone on the ridge, square and upright, with a color like crystal clear purple jade. He exclaimed: 'It is called Ziyu Mountain, and it truly lives up to its name. The words of the former master are not false.' So he put down his luggage, and monks who came to study gathered like clouds. At first, they only cut thatch to build houses, but the prefect Li Daogu intended to build a Zen palace for him. In the eighth year of the Yuanhe era, his disciple Jinzang went to visit Zen Master Hai of Baizhang Mountain, and when he returned, he saw Daotong. Daotong looked sad and said: 'You have returned, this mountain has an owner.' So he went straight to Xiangzhou with his staff, and the local monks and people welcomed him.
七月十五日無疾而終。春秋八十三。一云故相國於頔最所歸心尚書李翱禮重焉。
唐雍京章敬寺懷暉傳
釋懷暉。姓謝氏。泉州人也。宿植根深出塵志遠。迨乎進具乃尚雲遊。貞元初禮洪州大寂禪師。頓明心要時彭城劉濟頗德暉互相推證。后潛岨崍山。次寓齊州靈巖寺。又移卜百家巖。泉石幽奇。苦於禪子請問繁雜。上中條山行禪法。為法者躡跡而往。蒲津人皆化之。元和三年憲宗詔入于章敬寺毗盧遮那院安置。則大曆中敕應天下名僧大德三學通贍者。並叢萃其中。屬誕辰多於此修齋度僧焉。暉既居上院為人說禪要。朝寮名士日來參問。復詔入麟德殿賜齋推居上座。元和十年乙未冬示疾。十二月十一日滅度。春秋六十二。越明年二月。門人智朗志操等。奉全身葬于灞橋北原。敕謚大宣教禪師。立碑于寺門。岳陽司倉賈島為文述德焉。
唐京兆興善寺惟寬傳(寶修)
釋惟寬。姓祝氏。衢州信安人也。祖曰安。考曰皎。生十三歲。見殺生者衋然不忍食。退而出家求翦發於僧曇。受尸羅于僧崇。學毗尼于僧如。證大乘法于止觀。成最上乘于大寂道一。貞元六年始行化于閩越間。歲余而回心改服者百數。七年伏猛虎于會稽。作滕家道場。八年與山神受歸戒于鄱陽。作迴向道場。十三年感非人于少林
【現代漢語翻譯】 現代漢語譯本： 七月十五日無疾而終，享年八十三歲。有人說，前宰相於頔（yú dí）最是歸心於他，尚書李翱（lǐ áo）也對他非常尊敬。 唐雍京章敬寺懷暉傳 釋懷暉（shì huái huī），姓謝（xiè）氏，泉州人。宿世所植根基深厚，出離塵世的志向遠大。等到具備出家條件，便崇尚雲遊四方。貞元初年，禮拜洪州大寂禪師（hóng zhōu dà jì chán shī），頓悟心要。當時彭城劉濟（péng chéng liú jì）非常敬重懷暉，互相推崇印證。後來隱居在岨崍山（jū lái shān），之後居住在齊州靈巖寺（qí zhōu líng yán sì）。又遷居到百家巖（bǎi jiā yán）。那裡的泉水和石頭幽靜奇特，但苦於禪宗弟子請教問題過於繁雜。於是前往中條山（zhōng tiáo shān）修行禪法，求法的人追隨他的足跡前往，蒲津（pú jīn）一帶的人都被他感化。元和三年，憲宗皇帝下詔讓他入住章敬寺（zhāng jìng sì）的毗盧遮那院（pí lú zhē nà yuàn）安住。這裡聚集著大曆年間朝廷下令應召而來的天下名僧大德，他們精通三學（經、律、論），每逢皇帝誕辰，多在此設齋供僧。懷暉居住在上院，為人講說禪宗要義，朝廷官員和名士每天都來參問。又奉詔進入麟德殿（lín dé diàn）接受皇帝賜齋，被推舉到上座。元和十年乙未年冬天示現疾病，十二月十一日圓寂，享年六十二歲。第二年二月，弟子智朗（zhì lǎng）、志操（zhì cāo）等，將他的全身安葬在灞橋（bà qiáo）北原。皇帝敕謚為大宣教禪師（dà xuān jiào chán shī），並在寺門立碑。岳陽司倉賈島（yuè yáng sī cāng jiǎ dǎo）撰文記述他的德行。 唐京兆興善寺惟寬傳(寶修) 釋惟寬（shì wéi kuān），姓祝（zhù）氏，衢州信安（qú zhōu xìn ān）人。祖父名叫安（ān），父親名叫皎（jiǎo）。惟寬十三歲時，見到殺生的人，心中悲痛不忍食用肉食。於是退而求出家，請僧曇（sēng tán）為他剃度，從僧崇（sēng chóng）處受持尸羅（shī luó，戒律），向僧如（sēng rú）學習毗尼（pí ní，戒律），在止觀（zhǐ guān）中證悟大乘佛法，在大寂道一（dà jì dào yī）處成就最上乘佛法。貞元六年，開始在閩越（mǐn yuè）一帶弘揚佛法，一年多的時間，迴心向善、改變習性的人數以百計。貞元七年，在會稽（kuài jī）降伏猛虎，建立了滕家道場（téng jiā dào chǎng）。貞元八年，在鄱陽（pó yáng）為山神授歸戒，建立了迴向道場（huí xiàng dào chǎng）。貞元十三年，感化了少林寺（shào lín sì）的非人（fēi rén，指天龍八部等護法神）。
【English Translation】 English version: He passed away peacefully on the fifteenth day of the seventh month, at the age of eighty-three. It is said that the former Chancellor Yu Di (于頔) most sincerely admired him, and the Minister Li Ao (李翱) also greatly respected him. Biography of Huaihui of Zhangjing Temple in Yongjing, Tang Dynasty 釋Huaihui (懷暉), whose surname was Xie (謝), was a native of Quanzhou. He had deep roots from past lives and a great aspiration to transcend the world. When he was ready to leave home, he admired wandering around. In the early years of Zhenyuan, he paid homage to Chan Master Daji of Hongzhou (洪州大寂禪師), and suddenly understood the essence of the mind. At that time, Liu Ji of Pengcheng (彭城劉濟) greatly respected Huaihui, and they mutually admired and confirmed each other. Later, he lived in seclusion in Mount Julai (岨崍山), and then resided in Lingyan Temple in Qizhou (齊州靈巖寺). He then moved to Baijia Rock (百家巖). The springs and rocks there were secluded and unique, but he was troubled by the excessive number of Chan disciples asking questions. So he went to Mount Zhongtiao (中條山) to practice Chan meditation. Those seeking the Dharma followed in his footsteps, and the people of Pujin (蒲津) were all transformed by him. In the third year of Yuanhe, Emperor Xianzong issued an edict to have him reside in the Vairocana Courtyard of Zhangjing Temple (章敬寺毗盧遮那院). This place gathered famous monks and virtuous individuals from all over the country who were proficient in the Three Studies (scriptures, precepts, and treatises), as ordered by the court during the Dali period. On the emperor's birthday, offerings were often made here to monks. Huaihui lived in the upper courtyard, explaining the essentials of Chan to people. Court officials and famous scholars came to consult him every day. He was also summoned to the Linde Hall (麟德殿) to receive a vegetarian meal bestowed by the emperor and was promoted to the upper seat. In the winter of the tenth year of Yuanhe (Yiwei year), he showed signs of illness. He passed away on the eleventh day of the twelfth month, at the age of sixty-two. In the second month of the following year, his disciples Zhilang (智朗), Zhicao (志操), and others buried his whole body in the northern plain of Baqiao (灞橋). The emperor posthumously conferred the title of Chan Master Daxuanjiao (大宣教禪師) and erected a stele at the temple gate. Jia Dao (賈島), the warehouse keeper of Yueyang, wrote an article describing his virtues. Biography of Weikuan of Xingshan Temple in Jingzhao, Tang Dynasty (Baoxiu) 釋Weikuan (惟寬), whose surname was Zhu (祝), was a native of Xin'an in Quzhou (衢州信安). His grandfather was named An (安), and his father was named Jiao (皎). When Weikuan was thirteen years old, he saw people killing living beings and felt so sad that he could not bear to eat meat. So he retreated and sought to leave home, asking Monk Tan (僧曇) to shave his head, receiving the Shila (尸羅, precepts) from Monk Chong (僧崇), learning the Vinaya (毗尼, monastic rules) from Monk Ru (僧如), realizing the Mahayana Dharma in Zhiguan (止觀), and achieving the supreme vehicle Dharma at Daji Daoyi (大寂道一). In the sixth year of Zhenyuan, he began to propagate the Dharma in the Minyue (閩越) area. In just over a year, hundreds of people turned to good and changed their habits. In the seventh year of Zhenyuan, he subdued a fierce tiger in Kuaiji (會稽) and established the Teng family's Daog場 (滕家道場). In the eighth year of Zhenyuan, he gave refuge precepts to the mountain god in Poyang (鄱陽) and established the dedication Daog場 (迴向道場). In the thirteenth year of Zhenyuan, he influenced the non-humans (非人, referring to the protective deities such as the Eight Classes of Gods and Dragons) of Shaolin Temple (少林寺).
寺。二十一年作有為功德于衛國寺。明年施無為功德于天宮寺。元和四年憲宗章武皇帝。詔于安國寺。五年問道于麟德殿。其年復靈泉于不空三藏池。十二年二月晦。大說于傳法堂訖奄然而化。報齡六十三。僧夏三十九。歸葬于[灞-雨+襾]陵西原。詔謚曰大徹禪師。塔號元和正真。初寬說心要法三十年。度黑白眾殆及百千萬。應病授藥安可既乎。白樂天為宮贊時。遇寬四詣法堂。每來垂一問。寬答如流。白君以師事之。門弟子殆千餘。得法者三十九。入室受遺寄者曰義崇圓照焉唐羅浮山釋寶修。俗姓周。資州人也。從師于純德寺志求玄理。于蘄州忍大師法裔決了重疑。后愛羅浮山石室安止。檀越為造梵宇蔚成大寺。一日告門人曰。因緣相逼。愀然不樂眾咸莫測。順宗皇帝。深重佛宗。知修之名。詔入京與三藏擊問。並答翻譯之意。朗暢如流。乃留居輦下三年。終於京寺云。
唐天臺山佛窟巖遺則傳
釋遺則。俗氏長孫。京兆長安人也。祖冽鄂州司馬。考利涉隱居金陵。則弱不雜俗。恬恬終日而無所營。始從張懷瓘學草書。獨盡筆妙。雅耽經史尤樂佛書。以為得吾心。一朝捐家業從牛頭山慧忠。忠所謂牛頭六祖也。始天竺達磨以釋氏心要至。傳其道者有曹溪能嵩山秀。學能者謂之南宗學。學秀者謂之北
【現代漢語翻譯】 現代漢語譯本： 寺。二十一年在衛國寺做了有為功德。明年在天宮寺做了無為功德。元和四年，憲宗章武皇帝在安國寺下詔。五年在麟德殿問道。那一年在不空三藏池修復靈泉。十二年二月最後一天，在傳法堂大說法完畢后安然圓寂。享年六十三歲，僧齡三十九年。歸葬在[灞-雨+襾]陵西原。皇帝下詔追諡為大徹禪師，塔號元和正真。當初寬禪師宣講心要法三十年，度化的僧人和俗人幾乎有百千萬之多。應病授藥，怎麼能說得完呢？白樂天在做宮贊時，遇到寬禪師四次前往法堂。每次來都提一個問題，寬禪師回答得像流水一樣順暢。白樂天以老師的禮節對待他。門下弟子幾乎有千餘人，得到真傳的有三十九人。入室接受遺囑寄託的有義崇、圓照，還有唐朝羅浮山的釋寶修（俗姓周，資州人）。他向純德寺的志禪師學習玄妙的道理，在蘄州忍大師的法脈中解決了重要的疑惑。後來喜愛羅浮山的石室，在那裡安靜地居住。施主為他建造了梵宇，逐漸成為一座大寺。有一天，他告訴門人說：『因緣相逼。』神色憂愁不快樂，大家都不知道是什麼原因。順宗皇帝非常重視佛教，知道寶修的名聲，下詔讓他入京與三藏法師辯論，並回答翻譯的意義。他回答得流暢明白，於是留在京城的寺廟裡住了三年，最終在京城的寺廟圓寂。
唐天臺山佛窟巖遺則傳
釋遺則（俗姓長孫，京兆長安人）。祖父冽是鄂州司馬，父親利涉隱居在金陵。遺則從小就不與世俗同流合污，整天安靜無事。開始跟隨張懷瓘學習草書，完全掌握了筆法的精妙之處。他非常喜歡經史，尤其喜歡佛書，認為佛書最能表達他的心意。有一天，他捨棄家業，跟隨牛頭山的慧忠禪師。慧忠就是所謂的牛頭六祖。當初天竺達磨將釋迦牟尼佛的心要傳到中國，傳承他的道的人有曹溪的慧能（Huineng）和嵩山的慧秀（Shenxiu）。學習慧能的人被稱為南宗禪，學習慧秀的人被稱為北宗禪。
【English Translation】 English version: Temple. In the twenty-first year, he performed meritorious deeds with intention (有為功德) at Weiguo Temple (衛國寺). The following year, he performed meritorious deeds without intention (無為功德) at Tiangong Temple (天宮寺). In the fourth year of the Yuanhe era, Emperor Zhangwu of the Xianzong reign issued an edict at Anguo Temple (安國寺). In the fifth year, he inquired about the Dao at Linde Hall (麟德殿). In that year, he restored the Lingquan (靈泉) at the pool of Bukong Sanzang (不空三藏). On the last day of the second month of the twelfth year, after giving a great sermon at the Chuanfa Hall (傳法堂), he passed away peacefully. He lived to be sixty-three years old, with thirty-nine years as a monk. He was buried in the western plains of [灞-雨+襾]ling. The emperor issued an edict posthumously naming him Greatly Enlightened Chan Master (大徹禪師), and his pagoda was named Yuanhe Zhengzhen (元和正真). Initially, Master Kuan (寬) lectured on the essentials of the mind for thirty years, and the number of monks and laypeople he converted was almost in the hundreds of thousands. How can one fully describe his prescribing medicine according to the illness? When Bai Letian (白樂天) was serving as a palace eulogist, he encountered Kuan four times at the Dharma Hall. Each time he came, he would ask a question, and Kuan would answer fluently. Bai treated him with the respect of a teacher. His disciples numbered almost a thousand, and thirty-nine attained the Dharma. Those who entered the room to receive his last instructions were Yichong (義崇) and Yuanzhao (圓照), as well as the Tang Dynasty's Baoxiu (寶修) of Luofu Mountain (羅浮山) (whose secular surname was Zhou (周), from Zizhou (資州)). He studied profound principles with Master Zhi (志) at Chunde Temple (純德寺), and resolved important doubts in the lineage of Master Ren (忍) of Qizhou (蘄州). Later, he loved the stone chamber of Luofu Mountain, where he lived quietly. Benefactors built a Buddhist temple for him, which gradually became a large temple. One day, he told his disciples, 'Conditions are pressing upon me.' His expression was worried and unhappy, and everyone was puzzled. Emperor Shunzong (順宗) highly valued Buddhism and knew of Baoxiu's reputation. He issued an edict summoning him to the capital to debate with the Sanzang master and answer questions about the meaning of translation. He answered fluently and clearly, so he stayed in the capital's temple for three years, eventually passing away in the capital's temple.
The Biography of Yize (遺則) of the Buddha Cave Rock on Mount Tiantai (天臺山)
釋Yize (遺則) (whose secular surname was Changsun (長孫), from Chang'an (長安), Jingzhao (京兆)). His grandfather Lie (冽) was the Sima of Ezhou (鄂州), and his father Lishe (利涉) lived in seclusion in Jinling (金陵). From a young age, Yize did not mingle with the secular world and was quiet and idle all day long. He initially studied cursive calligraphy with Zhang Huaiguan (張懷瓘), fully mastering the subtleties of the brushwork. He was very fond of the classics and histories, especially Buddhist books, believing that they best expressed his mind. One day, he abandoned his family business and followed Huizhong (慧忠) of Niutou Mountain (牛頭山). Huizhong is the so-called Sixth Patriarch of Niutou. Initially, the Indian Bodhidharma (達磨) brought the essentials of Buddhism to China, and those who transmitted his Dao included Huineng (慧能) of Caoxi (曹溪) and Shenxiu (神秀) of Song Mountain (嵩山). Those who studied with Huineng were called the Southern School of Chan, and those who studied with Shenxiu were called the Northern School.
宗學。而信祖又以其道傳慧融。融得之居牛頭山。弟子以傳授。由是達磨心法有牛頭學。則既傳忠之道。精觀久之。以為天地無物也。我無物也。雖無物未嘗無物也。此則聖人如影百姓如夢孰為死生哉。至人以是能獨照。能為萬物主。吾知之矣。遂南遊天臺至佛窟巖蓋薜荔薦落葉而尸居。飲山流飯木實而充虛。虎豹以為賓。麋鹿以為徒。兀然如枯。其後剫木者見之轉相告。有慕其道者曰。道者未有弟子。相率為築室。圖佛安僧。蔚為精舍焉。故元和已來傳則道者。又自以為佛窟學。佛窟之號自則始也。一坐四十年。大官名侯赍書問訊檀舍。則未嘗有報謝。禮拜者未嘗而作起。時歲在庚戌。季夏十有三日。召弟子曰。汝其勉之。至十五日夜遂坐歿。是夜山下人聞若山崩。旦望之則彩雲翔泊于巖上。父老皆泣曰。師死矣。已而視之果然。凡則二十歲為僧臘。五十有八而終。善屬文。始授道于鐘山。序集融祖師文三卷。為寶誌釋題二十四章。南遊傅大士遺風序。又無生等義。凡所著述辭理粲然。其他歌詩數十篇皆行於世。則元居瀑布泉西佛窟本院建龕塔。會昌中例毀之。其院為道門所有。后開元寺僧正法光。于咸通乙酉歲。遂徙碑於今所。河南尹韓又偽碑文。
唐婺州五泄山靈默傳(志閑)
釋靈默。俗姓宣。
【現代漢語翻譯】 現代漢語譯本 宗學。信祖又將他的道傳給慧融。慧融得到后住在牛頭山。弟子們互相傳授。因此，達摩心法有了牛頭學。慧融繼承了傳忠的道，長時間精細觀察，認為天地間沒有實在的物體。『我』也沒有實在的物體。雖然沒有實在的物體，但也不是完全沒有物體。這樣看來，聖人就像影子，百姓就像夢幻，哪裡有什麼生死呢？達到極高境界的人因此能夠獨自照亮，能夠成為萬物的主宰。我明白了這些。於是向南遊歷到天臺山，到達佛窟巖，用薜荔覆蓋，用落葉鋪墊，像死人一樣居住。喝山澗的流水，吃樹上的果實來充飢。老虎和豹子把他當做賓客，麋鹿把他當做同伴。靜止不動就像枯木一樣。後來砍伐樹木的人看見了他，互相轉告。有仰慕他的道的人說：『道者還沒有弟子。』大家一起為他建造房屋，繪製佛像，安置僧人，形成了一座壯觀的精舍。所以在元和年間以後，人們稱他為道者。他又自稱為佛窟學。佛窟的稱號是從道者開始的。他一坐就是四十年。大官和名侯送來書信問候和佈施，道者從未回覆感謝。禮拜的人，道者也從未起身迴應。當時是庚戌年，夏季六月十三日。他召集弟子說：『你們要努力啊。』到十五日夜裡就坐著去世了。這天夜裡山下的人聽到好像山崩的聲音。早晨望去，看到彩雲在巖石上盤旋。父老鄉親都哭著說：『老師去世了。』過了一會兒去看，果然如此。道者一共做了二十年的僧人，五十八歲去世。他擅長寫作。開始在鐘山傳授道，為慧融祖師的文集寫了序三卷，為寶誌的《釋題》寫了二十四章的註釋，為南遊傅大士的遺風寫了序。還有《無生》等義。他所寫的文章辭藻華麗，道理清晰。其他的歌詩有幾十篇，都在世上傳播。道者最初住在瀑布泉西邊的佛窟本院，建造了龕塔。會昌年間，按照慣例被毀壞。他的寺院被道教佔據。後來開元寺的僧人正法光，在咸通乙酉年，就把石碑移到了現在的地方。河南尹韓又偽造了碑文。 唐婺州五泄山靈默傳(志閑) 釋靈默，俗姓宣。
【English Translation】 English version Zongxue. Xinzu then passed his Dao to Huirong. Huirong, having received it, resided at Niutou Mountain (Ox Head Mountain). His disciples transmitted it to each other. Thus, the Dharma (law, teaching) of Bodhidharma had the Niutou School. Huirong inherited the Dao of Chuanzhong, and after prolonged and careful observation, he believed that there was nothing substantial in heaven and earth. 'I' also have nothing substantial. Although there is nothing substantial, it is not that there is absolutely nothing. In this view, sages are like shadows, and common people are like dreams; where is there birth and death? Those who reach the highest state can therefore illuminate alone and can be the masters of all things. I understand these things. Thereupon, he traveled south to Mount Tiantai, arriving at the Buddha Cave Rock, covering himself with Ficus pumila and bedding himself with fallen leaves, dwelling like a corpse. He drank from mountain streams and ate fruits from trees to fill his emptiness. Tigers and leopards regarded him as a guest, and deer regarded him as a companion. He remained motionless like a withered tree. Later, those who cut wood saw him and told each other. Some who admired his Dao said, 'The Daoist has no disciples yet.' They joined together to build a house for him, painted Buddha images, and settled monks, forming a magnificent hermitage. Therefore, since the Yuanhe era, people have called him Daozhe (the Daoist). He also called himself the Buddha Cave School. The title of Buddha Cave began with Daozhe. He sat for forty years. High officials and famous marquises sent letters of inquiry and offerings, but Daozhe never responded with thanks. Those who bowed to him never saw him rise in response. At that time, it was the year Gengxu, the thirteenth day of the sixth month of summer. He summoned his disciples and said, 'You must strive.' On the night of the fifteenth, he passed away while sitting. That night, the people at the foot of the mountain heard a sound like a mountain collapsing. In the morning, they looked up and saw colorful clouds hovering over the rock. The elders all wept and said, 'The master has passed away.' After a while, they looked and indeed it was so. Daozhe lived as a monk for twenty years and died at the age of fifty-eight. He was skilled in writing. He began teaching the Dao at Zhongshan, wrote a preface in three volumes for the collected works of Grandmaster Huirong, wrote twenty-four chapters of commentary for Baozhi's 'Explanation of Titles', and wrote a preface for the legacy of Fu Dashi's southern travels. There were also meanings of 'No-Birth' and other ideas. His writings were elegant in diction and clear in reasoning. Dozens of other songs and poems were all circulated in the world. Daozhe initially resided at the Buddha Cave Main Temple west of Waterfall Spring, where a stupa was built. During the Huichang era, it was destroyed according to regulations. His temple was occupied by Taoism. Later, the monk Zhengfaguang of Kaiyuan Temple moved the stele to its current location in the year Yiyou of the Xiantong era. The Henan Governor Han also forged the inscription on the stele. Biography of Lingmo of Wuxie Mountain in Wuzhou during the Tang Dynasty (Zhixian) The monk Lingmo, whose secular surname was Xuan.
毗陵人也。本成立之歲悅學忘疲。約以射策。登第以榮親里。承豫章馬大師聚眾敷演造禪關。馬師振容而示相。默密契玄機。便求披剃。若熟癰之待刺耳。受具之後苦練行門確乎不拔。貞元初入天臺山中。有隋智者蘭若一十二所。懸記之曰。此地嚴妙非雜器所棲。若能居此與吾無異。默因住白砂道場經於二載。猛虎來馴近林產子意有所依。又住東道場。地僻人稀。山神一夜震雷暴雨懸崖委墜。投明大樹倒欹庵側樹枝交絡。茅苫略無少損。遐邇聞旃皆來觀嘆。后游東白山。俄然中毒。而不求醫。閉關宴坐。未幾毒化流汗而滴乃復常矣。行次浦陽盛化。有陽靈戍將李望。請默居五泄焉。元和初亢陽田畯惶惶。默沿澗見青蛇夭矯瞪目如視行人不動。咄之曰。百姓溪竭苗死。汝胡不施雨救民邪。至夜果大雨合境云足。民荷其賜屬平昌孟簡中丞廉問浙東廢管內蘭若。學徒散逸。時暨陽令李胄狀舉靈山許重造院。十三年三月二十三日。澡沐焚香端坐繩床。囑累時眾溘然而絕。壽齡七十二。法臘四十一。高僧志閑道行峭拔文辭婉麗。亦江左之英達。為默行錄焉。
唐荊州天皇寺道悟傳(崇信)
釋道悟。姓張氏。婺州東陽人也。受天粹氣為王子。生而神俊長而謹愿。年十四金翅始毛麒麟方角。啟白尊老將求出家。慈愛之
【現代漢語翻譯】 現代漢語譯本：他是毗陵（地名）人。自小便喜愛學習，不知疲倦。他與人約定參加科舉考試。中舉后，他想以此榮耀鄉里。後來，他聽說豫章的馬大師（馬祖道一）聚集眾人講授禪法，開啟禪宗的門徑。馬大師顯現威嚴的容貌，暗示深奧的玄機。他便請求剃度出家，就像成熟的毒瘡等待被刺破一樣迫切。受戒之後，他刻苦修行，堅定不移。貞元年間，他進入天臺山中。那裡有隋朝智者大師遺留的十二處蘭若（寺廟）。智者大師曾預言說：『這地方莊嚴神妙，不是凡俗之人可以居住的。如果有人能住在這裡，就和我沒有什麼區別。』默因此住在白砂道場，經過了兩年。兇猛的老虎前來馴服，附近的樹林里產下幼崽，似乎有所依靠。他又住在東道場。那裡地處偏僻，人煙稀少。山神一夜之間震動雷霆，降下暴雨，懸崖上的東西都墜落下來。第二天早上，發現大樹傾倒，樹枝交錯在茅屋旁邊，但茅草屋頂卻幾乎沒有受到任何損壞。遠近的人們聽說了這件事，都來觀看讚歎。後來，他遊歷東白山，忽然中了毒，但他不尋求醫治，只是閉關靜坐。沒過多久，毒素化為汗水流出，身體便恢復了正常。他來到浦陽盛行教化。有陽靈的戍將李望，請求默居住在五泄。元和初年，天氣長期乾旱，農民們惶恐不安。默沿著溪澗行走，看見一條青蛇盤繞著，瞪著眼睛看著行人，一動不動。他呵斥青蛇說：『百姓的溪水乾涸，莊稼枯死，你為什麼不降雨來拯救百姓呢？』到了晚上，果然下起了大雨，整個地區都得到了充足的雨水。百姓們感謝他的恩賜。適逢平昌的孟簡中丞巡視浙東，想要廢除管轄範圍內的蘭若，學僧們四處離散。當時暨陽縣令李胄上書舉薦靈山，希望能夠重新建造寺院。十三年三月二十三日，他沐浴焚香，端坐在繩床上，囑咐眾人，溘然長逝。享年七十二歲，僧臘四十一年。高僧志閑道行高尚，文辭優美，也是江左的英才，為默撰寫了行狀。 唐荊州天皇寺道悟傳(崇信) 釋道悟，姓張氏，婺州東陽人。稟受天地精華，如同王子一般。他天生聰慧俊朗，長大后謹慎老實。十四歲時，如同金翅鳥開始長出羽毛，麒麟開始長出角。他稟告長輩，想要出家。長輩慈愛地答應了他。
【English Translation】 English version: He was a native of Piling (place name). From a young age, he loved learning and never grew tired. He made an agreement with others to participate in the imperial examination. After passing the examination, he wanted to bring honor to his hometown. Later, he heard that Great Master Ma of Yuzhang (Mazu Daoyi) was gathering people to lecture on Chan Buddhism, opening the gateway to Chan. Great Master Ma displayed a dignified appearance, hinting at profound mysteries. He then requested to be tonsured and become a monk, as eagerly as a ripe boil awaits lancing. After receiving the precepts, he practiced diligently and steadfastly. In the Zhenyuan era, he entered Mount Tiantai. There were twelve monasteries (aranya) left by the wise man of the Sui Dynasty. The wise man had predicted: 'This place is solemn and wonderful, not a place where ordinary people can dwell. If someone can live here, they will be no different from me.' Therefore, Mo lived in the Baisha Daochang (White Sand Retreat) for two years. Fierce tigers came to be tamed, and cubs were born in the nearby forest, seemingly relying on him. He also lived in the East Daochang. The place was remote and sparsely populated. The mountain god shook the thunder and heavy rain overnight, and things on the cliff fell. The next morning, it was found that the big tree had fallen, and the branches were intertwined next to the thatched hut, but the thatched roof was almost undamaged. People from far and near heard about this and came to watch and admire. Later, he traveled to Dongbai Mountain and suddenly became poisoned, but he did not seek medical treatment, but closed himself in meditation. Before long, the poison turned into sweat and flowed out, and his body returned to normal. He came to Puyang to promote teaching. Li Wang, the garrison commander of Yangling, asked Mo to live in Wuxie. In the early years of Yuanhe, the weather was dry for a long time, and the farmers were panicked. Mo walked along the stream and saw a green snake coiled up, staring at the pedestrians with its eyes, motionless. He scolded the green snake and said, 'The streams of the people are dry, and the crops are withered. Why don't you send rain to save the people?' In the evening, it rained heavily, and the whole area received sufficient rain. The people thanked him for his gift. At that time, Meng Jian, the censor of Pingchang, inspected Zhejiang East and wanted to abolish the monasteries within his jurisdiction, and the monks were scattered everywhere. At that time, Li Zhou, the magistrate of Jiyang County, wrote a letter recommending Lingshan, hoping to rebuild the temple. On the twenty-third day of March in the thirteenth year, he bathed and burned incense, sat upright on the rope bed, and entrusted the people, and died suddenly. He lived to be seventy-two years old, and his monastic age was forty-one years. The eminent monk Zhixian had noble conduct and beautiful writing, and was also a talented person in Jiangzuo, and wrote a record of Mo's deeds. Biography of Daowu of Tianhuang Temple in Jingzhou, Tang Dynasty (Chongxin) 釋Daowu, whose surname was Zhang, was from Dongyang, Wuzhou. He received the essence of heaven and earth, like a prince. He was born intelligent and handsome, and grew up to be cautious and honest. At the age of fourteen, like the golden-winged bird began to grow feathers, and the unicorn began to grow horns. He told his elders that he wanted to become a monk. The elders lovingly agreed to him.
旨不見聽許。輒損薄常膳日唯一食。雖體腹羸餒彌年益堅。父母不獲已而許之。遂往明州大德剃落。年二十五依杭州竹林寺大德具戒。以勇猛力扶牢強心。於六度門修諸梵行。常以為療膏肓者資上妙藥。開闇冥者求善知識。不假舟楫其濟渡乎。遂蹶然振策投徑山國一禪師。悟禮足始畢密受宗要。于語言處識衣中珠。身心豁然真妄皆遣。斷諸疑滯無畏自在。直見佛性中無緇磷。服勤五載隨亦印可。俾其法雨潤諸叢林。悟蓄力嚮晦深入深阻。實冀一飛摩霄。乃轉遁于餘姚大梅山。是時大曆十一年也。層崖絕壑天籟蕭瑟夐無鄰落。七日不食。至誠則通物感乃靈。猱㹶豰玃更饋橡栗。異日野夫操斧言伐其楚。偶所遭睹。駭動悚息馳諭朋曹。謂為神奇。曾不旬朔詣者成市。憑嵌倚峭且構危棟。貲糧供具環繞方丈。猛虎耽耽侶出族游。一來座側斂折肢體。其類馴擾可知也。夫語法者無階漸。涉功者有淺深。木逾鉆而見火。鑒勤磨而照膽。理必然矣。是以掃塵累遁巖藪。服形體遺晝夜。精嚴不息趣無上道。其有旨哉。如是者三四年矣。將翔雲表慮羽毛之頹鎩。欲歸寶所疑道涂之乖錯。故重有咨訪會其真宗。建中初詣鐘陵馬大師。二年秋謁石頭上士。於戲自徑山抵衡岳。凡三遇哲匠矣。至此即造父習御郢人運斤。兩虛其心相與𦝮合。白
月映太陽齊照。洪河注大海一味。仲尼謂顏子亞聖。然燈與釋迦授記。根果成熟名稱普聞。如須彌山特立大海。繇是近佛恢張勝因。凡諸國土緣會則答。始卜于澧陽。次居於澋口。終棲於當陽柴紫山。即五百羅漢翱翔地也。檉松蓊鬱以含風。崖巘巉巖而造天。駕瀲滟之紫霞。枕清冷之玉泉。鸞鳳不集於蓬藋。至人必宅于勢勝。誠如是也。洪鐘待叩童蒙求我。川流星聚。虛往實歸。或接武于林樾。或駢肩于廬舍。戶外之屨爛其室盈矣。荊州雄藩也。都人士女動億萬計。莫不擎跪稽首向風作焉。崇業上首以狀于連帥而邀之。不違願力聿來赴請。屩及於虛落。錫及於都城。白黑為之步驟。幡幢為之轇轕。生難遭想得未曾有。彼優波鞠多者。夫何足云。有天皇寺者。據郡之左。標異他剎。號為名藍。困於人火蕩為煨燼。僧坊主靈鑒族而謀之。以為滿人攸居必能福我。夫荷擔大事蔑棄小瑕。乃中宵默往肩輿而至二寺夕有所失朝有所得。諍論鋒起達于尊官。重於返復畢安其處。江陵尹右僕射裴公縉紳清重。擁旄統眾。風望眄睞當時準程。驅車盛禮問法勤至。悟神氣灑落安詳自處。徐以軟語為之獻酬。必中精微洞過肯綮。又常秉貞操不修逢迎。一無卑貴坐而揖對。裴公訝其峻拔徴其善趣。謂抗俗之志當徑挺如是邪。悟以為是法平等不
【現代漢語翻譯】 現代漢語譯本 月亮和太陽一同照耀。長江黃河匯入大海成為一體。仲尼（孔子的字）稱讚顏回為亞聖。燃燈佛（過去佛之一）與釋迦牟尼佛授記。樹根和果實成熟，名稱廣為人知。如同須彌山（佛教宇宙觀中的聖山）特別聳立於大海之中。因此接近佛陀，弘揚殊勝的因緣。凡是各個國土有緣分聚會，我都會迴應。最初在澧陽占卜，後來居住在澋口，最終棲息在當陽的柴紫山，那裡也是五百羅漢翱翔的地方。檉柳和松樹茂盛地含有風，山崖高聳陡峭直達天空。駕馭著閃耀的紫霞，枕著清涼的玉泉。鸞鳳不會聚集在蓬草之中，得道之人必定居住在形勢優勝的地方。確實是這樣啊。洪亮的鐘聲等待敲擊，童蒙之人尋求我。如同河流星辰般聚集。空虛而去，充實而歸。或者在樹林中接踵而至，或者肩並肩地在廬舍中。門外的鞋子都破爛了，屋子裡都滿了。荊州是雄偉的藩鎮。城裡的男女百姓動輒以億萬計。沒有不舉手跪拜，面向風向行禮的。崇業作為領頭人，將情況稟告給連帥（地方長官）並邀請他。連帥不違背願力，前來應邀。鞋子到達偏遠的地方，錫杖到達都城。僧人和俗人為之奔走，旗幟和幢幡交錯。人們產生難得遭遇的想法，得到從未有過的體驗。那優波鞠多（Upagupta，佛陀弟子）又算得了什麼呢？有天皇寺，位於郡的左側，與其他的寺廟不同，號稱名藍（著名寺院）。因為火災而被燒燬成為灰燼。僧坊的主持靈鑒和族人商議，認為如果讓滿人居住，一定能為我們帶來福報。能夠承擔大事的人，不會在意小的瑕疵。於是半夜默默地前往，用肩輿抬著（佛像）到達。兩個寺廟晚上有所失去，早上有所得到。爭論激烈，傳達到尊貴的官員那裡。經過多次反覆，最終安定在那裡。江陵尹右僕射裴公（Pei Gong）是位清廉尊重的士紳，擁兵統眾。他的風度和聲望是當時的標準。他驅車以盛大的禮節前來問法，非常勤奮。領悟到神氣灑落，安詳自在。用委婉的言語與他交流，必定能擊中精微之處，洞察關鍵所在。而且常常秉持貞操，不搞逢迎。即使是卑微的人，也平等地坐著揖讓相對。裴公驚訝於他的峻拔，讚賞他的善趣，認為他這種對抗世俗的志向，應當是這樣剛正不阿。靈鑒認為佛法是平等的，不
【English Translation】 English version The moon and the sun shine together. The Yangtze and Yellow Rivers flow into the ocean as one. Zhongni (Confucius's courtesy name) praised Yan Hui as a sub-sage. Dipankara Buddha (a past Buddha) and Shakyamuni Buddha made predictions. The roots and fruits are ripe, and the name is widely known. Like Mount Sumeru (the sacred mountain in Buddhist cosmology) standing out in the ocean. Therefore, approach the Buddha and promote the supreme cause. Whenever there are karmic gatherings in various countries, I will respond. Initially divining in Liyang, later residing in Jingkou, and finally dwelling in Chai Zi Mountain in Dangyang, which is also the place where the five hundred Arhats soar. The tamarisks and pines are lush and contain the wind, and the cliffs are steep and reach the sky. Riding the shimmering purple clouds, pillowing the cool jade spring. Phoenixes do not gather in weeds, and enlightened people must live in places with superior advantages. It is indeed so. The loud bell awaits striking, and the ignorant seek me. Like rivers and stars gathering. Going empty and returning full. Either arriving one after another in the woods, or shoulder to shoulder in the huts. The shoes outside the door are worn out, and the room is full. Jingzhou is a magnificent border town. The men and women in the city number in the hundreds of millions. None do not raise their hands and kneel, facing the wind to pay homage. Chongye, as the leader, reported the situation to the regional commander and invited him. The regional commander did not violate his vows and came to the invitation. The shoes reached remote places, and the staff reached the capital. Monks and laypeople ran for it, and flags and banners intertwined. People have the thought of encountering something rare and gaining something never before had. What is Upagupta (a disciple of the Buddha) then? There is the Tianhuang Temple, located on the left side of the prefecture, different from other temples, known as a famous monastery. It was burned down by fire and turned into ashes. The abbot of the monastery, Lingjian, and his clan discussed, believing that if the Man people were allowed to live there, they would surely bring us blessings. Those who can bear great things do not care about small flaws. So, they went silently in the middle of the night, carrying (the Buddha statue) in a palanquin. Two temples lost something at night and gained something in the morning. The dispute was fierce and reached the noble officials. After repeated reversals, it was finally settled there. Yin Youpushe Pei Gong of Jiangling (Pei Gong) was an upright and respected gentleman, commanding troops. His demeanor and reputation were the standard of the time. He drove to ask for the Dharma with great ceremony, very diligently. He realized that his spirit was free and easy, and he was at ease. Communicating with him in euphemistic language, he would surely hit the subtle points and see through the key points. Moreover, he often adhered to integrity and did not engage in flattery. Even humble people were treated equally, sitting and bowing to each other. Pei Gong was surprised by his uprightness and admired his goodness, believing that his ambition to resist the world should be so upright. Lingjian believed that the Dharma is equal, not
見主客。豈效世諦與人居而局狹邪。裴公理冥意會投誠歸命既見仁者我心則降。如熱得濯躁憒冰散。自是禪宗之盛無如此者。元和丁亥歲有背痛疾。命弟子先期告終。以夏四月晦奄然入滅。春秋六十。僧臘三十五。以其年八月五日。葬之郡東隅。靈龕建塔從僧禮也。悟身長七尺。神韻孤杰手文魚躍頂骨犀起行在於瓔珞志在于華嚴。度人說法雄健猛利。其一旨云。垢凈共住水波同體。觸境迷著浩然忘歸三世平等本來清凈。一念不起即見佛心。其悟解超頓為若此也先是煙焰之末殿宇不立。顧緇褐且虧瞻禮密。念結構罔知權輿。禪宴之際若值神物。自道祠舍濱江水焉。凡我疆畛富於松梓。悉愿傾倒施僧伽藍。命工覘之宛若符契。於是斬巨棟干修楹。撐崖拄壑云屯井構。時維秋杪水用都涸。徒眾斂手塊然無謀。會一夕雨至萬株並進。晨發江滸暮抵寺門。剞劂之際動無乏者。其餘廊廡床案。靡非幽贊。事鄰語怪闕而不書其感攝靈祇皆此類也。比丘慧真文賁等禪子幽閑。皆入室得悟之者。或繼坐道場。或分枝化導。時太常協律符載著文頌德焉。世號天皇門風也。又唐澧州龍潭禪院釋崇信。未詳氏族。信在俗為渚宮胡餅師之子。弱齡宛異神府寬然。昔天皇寺悟禪師。隱耀藏光人莫我測。信家居寺巷。恒曰提餅笥饋悟公齋食。食畢且留
【現代漢語翻譯】 現代漢語譯本： 拜見主客的道理，難道要效仿世俗之人與人相處那樣侷促狹隘嗎？裴休（Pei Xiu）理解了其中的玄妙，心領神會，真心誠意地歸順佛法，既然見到了仁者，我的內心也就平靜了。就像酷熱之時得到清涼的洗滌，煩躁昏亂如同冰雪消散。從此以後，禪宗的興盛沒有超過這樣的。元和丁亥年，患有背痛的疾病，命令弟子提前告知圓寂的時間。在夏四月的最後一天安然入滅。享年六十歲，僧臘三十五年。在那一年的八月五日，安葬在郡城的東邊。靈柩建塔，按照僧人的禮儀。悟禪師（Wu Chanshi）身高七尺，神態韻致孤高傑出，手上的紋路像魚在跳躍，頭頂的骨頭向上隆起，行為在於《瓔珞經》（Yingluo Sutra），志向在於《華嚴經》（Huayan Sutra）。度化眾生，宣講佛法，雄健勇猛銳利。他有一個宗旨說：『污垢和清凈共同存在，就像水和波浪是同一個本體。接觸外境而迷惑執著，浩然忘記了歸宿，過去、現在、未來三世是平等的，本來就是清凈的。一念不生，就能見到佛心。』他的領悟和理解是如此的超脫頓悟。先前，寺廟的殿宇沒有建立起來，顧及到僧侶們，而且瞻仰禮拜也很簡陋。考慮到要建造寺廟卻不知道從何開始。禪修宴請的時候，好像遇到了神物。他自己說寺廟靠近江水，凡是我管轄的範圍內，有很多松樹和梓樹，都願意傾倒出來，施捨給僧伽藍（Sangharama，僧眾居住的園林）。命令工匠去勘察，完全像符契一樣吻合。於是砍伐巨大的樹木做棟樑，修建高大的柱子，支撐山崖，堵塞山谷，像云一樣聚集，像井一樣排列。當時是秋天的末尾，江水都乾涸了，徒弟們束手無策，茫然沒有辦法。恰好一個晚上下了雨，無數的木頭一起前進，早上從江邊出發，晚上就到達了寺廟的門口。砍削雕刻的時候，什麼都不缺乏。其餘的走廊、房屋、床、桌子，沒有不是神靈暗中幫助的。事情接近於神話，語言怪異，這裡就不記載了，他感應和懾服神靈都是這樣的。比丘慧真（Huizhen）、文賁（Wenben）等禪子幽靜閒適，都是進入內室得到領悟的人。有的繼續主持道場，有的分枝傳播教化。當時太常協律符載（Fu Zai）撰寫文章歌頌他的功德。世人稱之為天皇門風。 又說唐朝澧州龍潭禪院的釋崇信（Shi Chongxin），不清楚他的氏族。崇信在俗家的時候是渚宮賣胡餅的師傅的兒子。年幼的時候就與衆不同，神情寬容坦然。以前天皇寺的悟禪師（Wu Chanshi），隱藏光芒，不為人所知。崇信家住在寺廟的巷子里，經常用提著裝胡餅的箱子，供養悟公齋飯。吃完飯後就留下。
【English Translation】 English version: Meeting the host and guest, how could it be like the narrow-mindedness of worldly people living together? Pei Xiu understood the profound meaning, comprehended it intuitively, and sincerely surrendered to the Dharma. Since he had seen the benevolent one, his heart was at peace. It was like receiving a cool wash in the scorching heat, and the restlessness and confusion dissipated like melting ice. From then on, the prosperity of Zen Buddhism never surpassed this. In the year Dinghai of the Yuanhe era, he suffered from back pain and ordered his disciples to announce his passing in advance. On the last day of the fourth month of summer, he peacefully entered Nirvana. He lived to the age of sixty, with thirty-five years as a monk. On the fifth day of the eighth month of that year, he was buried in the east corner of the city. A stupa was built for the spiritual remains, according to the monastic rites. Chan Master Wu was seven feet tall, with a solitary and outstanding spirit. The lines on his hands resembled leaping fish, and the bone on the top of his head rose upwards. His conduct was in accordance with the Yingluo Sutra (Sutra of the Garland), and his aspiration was in the Huayan Sutra (Flower Garland Sutra). He converted sentient beings and preached the Dharma with vigorous and fierce strength. One of his tenets was: 'Defilement and purity coexist, just as water and waves are the same entity. Being deluded and attached to external circumstances, one forgets the way home. The three times—past, present, and future—are equal and originally pure. When a single thought does not arise, one sees the Buddha-mind.' His understanding and comprehension were so transcendent and sudden. Previously, the halls of the temple had not been built, and the monks were concerned, and the worship was simple. Considering the construction of the temple but not knowing where to start. During the Zen meditation gatherings, it was as if they had encountered a divine being. He himself said that the temple was near the river, and within my jurisdiction, there were many pine and catalpa trees, all of which I am willing to give to the Sangharama (monastery). He ordered the craftsmen to survey it, and it was completely like a matching contract. So they cut down huge trees for beams and built tall pillars, supporting the cliffs and blocking the valleys, gathering like clouds and arranging like wells. At that time, it was the end of autumn, and the river was dry, and the disciples were helpless and at a loss. It happened that it rained one night, and countless pieces of wood advanced together, starting from the riverbank in the morning and arriving at the temple gate in the evening. When cutting and carving, nothing was lacking. The rest of the corridors, houses, beds, and tables were all secretly helped by the spirits. The matter is close to mythology, and the language is strange, so it will not be recorded here. His sensing and subduing of spirits were all like this. Bhikshus Huizhen and Wenben, and other Zen practitioners, were quiet and leisurely, and all were people who entered the inner chamber and attained enlightenment. Some continued to preside over the monastery, and some spread the teachings in different branches. At that time, Fu Zai, the Taichang Xielu, wrote articles praising his merits. The world called it the Tianhuang style. It is also said that Shi Chongxin of Longtan Zen Temple in Lizhou of the Tang Dynasty, his clan is unknown. Chongxin was the son of a hubing (sesame cake) maker in Zhugong when he was a layman. He was different from others at a young age, with a tolerant and open expression. Previously, Chan Master Wu of Tianhuang Temple hid his light and was not known by people. Chongxin lived in the temple alley and often used a basket to carry hubing to offer to Wu Gong for his vegetarian meal. After eating, he would stay.
一餅曰。吾惠汝以蔭子孫。信一日自唸曰。餅是我持去。何以返遺我邪。莫別有旨乎。遂拱手問焉。悟公曰。是汝持來複汝何咎。信聞似有驚怪。因勸出家便求攝受。曰爾昔崇福善今信吾言。故名之也。由是躬于井臼供億服勤。乃問悟云。未蒙指示心要。悟公云。時時相示。信餐稟斯言如遊子之還家。若貧人之得寶。直從荊渚乃詣澧陽龍潭棲止。因李翱尚書激揚。時乃出世。后德山鑒師出其門。宗風大盛矣。
唐鄴都圓寂傳(掘多)
釋圓寂。不知何許人也。恒以禪觀為務勤修匪懈。就嵩山老安禪師請決心疑。一皆明煥寂化行相部依附者多。久居天平等山。稠禪師往跡無不遍尋。時大司空嚴綬傾心信重。享壽一百五十五歲。咸亨二年己巳歲生按咸亨二年辛未。合云總章二年己巳也。
世號無生和尚是歟。寂之高岸恒不欲人致禮邀請。必有不可犯之色。時或非之。然則志意修則驕富貴。道義重則輕王公。非其傲誕勢使然也。釋掘多者。印度人也。從逾沙磧嚮慕神州。不問狄鞮旋。通華語而尚禪定。徑謁曹溪能師。機教相接猶弱喪還家焉。多游五臺路由定襄。歷村見一禪者結庵獨坐。問之曰。子在此奚為。曰吾觀靜。多曰。觀者何人。靜者何物。得非勞子之形役子之慮乎。其僧茫昧拱默而已。作禮數四
【現代漢語翻譯】 現代漢語譯本： 一餅（僧人名）說：『我將庇廕你的子孫。』信一日自忖：『餅是我拿去的，為何又還給我呢？莫非另有深意？』於是拱手請教。悟公（禪師名）說：『這是你拿來的，還給你有什麼過錯？』信聽了似乎有些驚怪，於是勸悟公出家，並請求收留。悟公說：『你過去崇尚福善，現在相信我的話，所以給你取這個名字。』從此信親自操持家務，辛勤服侍。於是問悟公：『尚未蒙受指示心要。』悟公說：『時時都在向你指示。』信聽了這話，如同遊子還家，如同貧人得到珍寶。直接從荊渚前往澧陽龍潭居住。因為李翱尚書的激勵，才出來弘法。後來德山鑒師出自他的門下，宗風非常興盛。
唐鄴都圓寂傳（掘多）
釋圓寂（僧人名），不知是哪裡人。經常以禪觀為修行，勤奮不懈。向嵩山老安禪師請教，決心消除疑惑，一切都明明白白。圓寂后，跟隨他修行的人很多。長期居住在天平等山。稠禪師的足跡沒有不遍尋的。當時大司空嚴綬傾心信重他。享年一百五十五歲。咸亨二年己巳年出生（按：咸亨二年是辛未年，應為總章二年己巳年）。
世人稱他為無生和尚，是嗎？圓寂的高尚品格，總是不希望別人向他致禮邀請，必定會露出不可侵犯的神色。當時有人非議他。然而，志向高遠的人會輕視富貴，道義深重的人會輕視王公，這不是他的傲慢，而是形勢使然。釋掘多（僧人名），是印度人。從遙遠的沙漠來到神州，不問邊境的守衛，精通漢語而崇尚禪定。直接拜謁曹溪慧能大師（六祖慧能），機緣相合，如同迷失的孩子回到家。掘多遊歷五臺山，路過定襄，經過一個村莊，看見一個禪者結廬獨坐。問他說：『你在這裡做什麼？』禪者說：『我觀靜。』掘多說：『觀的是什麼人？靜的是什麼物？莫非是勞累你的形體，役使你的思慮嗎？』那僧人茫然無知，拱手不語。掘多向他作禮多次。
【English Translation】 English version: Monk Yi Bing (name of a monk) said, 'I will bestow blessings upon your descendants.' Xin pondered to himself one day, 'The cake was taken away by me, why is it being returned to me? Could there be another meaning?' So he respectfully asked. Master Wu Gong (name of a Chan master) said, 'This was brought by you, what fault is there in returning it to you?' Xin seemed surprised upon hearing this, and then urged Wu Gong to become a monk and requested to be accepted as a disciple. Wu Gong said, 'In the past, you revered blessings and goodness, and now you believe my words, so I give you this name.' From then on, Xin personally took care of household chores, serving diligently. Then he asked Wu Gong, 'I have not yet received instruction on the essentials of the mind.' Wu Gong said, 'I am showing you at all times.' Xin heard these words as if a wandering son had returned home, as if a poor man had obtained treasure. He went directly from Jingzhu to Longtan in Liyang to reside. Because of the encouragement of Minister Li Ao, he then came out to propagate the Dharma. Later, Master Deshan Jian came from his lineage, and the lineage flourished greatly.
Biography of Yuanji of Yedu in the Tang Dynasty (Jueduo)
Shakya Yuanji (name of a monk), it is not known where he was from. He constantly practiced Chan meditation diligently and tirelessly. He asked Chan Master Lao An of Songshan to resolve his doubts, and everything became clear. After Yuanji's death, many followed him in cultivation. He resided in Tiandengping Mountain for a long time. He searched everywhere for the traces of Chan Master Chou. At that time, Grand Secretary Yan Shou wholeheartedly believed in and respected him. He lived to be one hundred and fifty-five years old. He was born in the year of Jisi in the second year of Xianheng (according to the calendar, the second year of Xianheng is the year of Xinwei, it should be the year of Jisi in the second year of Zongzhang).
Is he the one the world calls the Wusheng (No-Birth) Monk? Yuanji's noble character always prevented him from wanting others to pay him respects or invite him, and he would certainly show an inviolable expression. At that time, some criticized him. However, those with lofty aspirations despise wealth and nobility, and those with profound righteousness despise kings and dukes. This is not his arrogance, but the situation made it so. Shakya Jueduo (name of a monk) was from India. He came to the Divine Land from the distant desert, not questioning the border guards, mastering Chinese and revering Chan meditation. He directly visited Master Huineng of Caoxi (the Sixth Patriarch Huineng), and the opportunity was in harmony, like a lost child returning home. Jueduo traveled to Mount Wutai, passing through Dingxiang, and passed through a village, seeing a Chan practitioner sitting alone in a hermitage. He asked him, 'What are you doing here?' The Chan practitioner said, 'I am observing stillness.' Jueduo said, 'Who is observing? What is still? Could it be that you are tiring your body and employing your thoughts?' The monk was ignorant and silent, bowing several times.
請垂啓發。多曰子出誰門邪。曰神秀大師。多曰。我西域異道。寔繁有徒。最下劣者不墮此見。兀然空坐蓐爛身疲。初無深益。子莫起如是見立如是論。早往韶陽請決所疑。能曰。子何不自觀自靜邪。不觀相不觀如子游歷日用自然安樂也。一如多所言。略無少異。伊僧抉開羅網。多后莫知攸往。
唐袁州陽岐山甄叔傳
釋甄叔不知何許人也。幼而聰敏倜儻不羈。心目融明具大人相。觀生死輪上見九地群迷。猶如蟭螟處在蚊睫。受勝妙欲似嚼蠟無味。遂投簪削頂。具佛幖幟求正覺了義。扣大寂禪師。一造玄機萬慮都寂。乃曰。群靈本源假名為佛。體竭形消而不滅。金流樸散而常存。性海無風驚波自涌。心虛絕兆萬象齊照。體斯理者不言而遍歷沙界。不用而功益玄化。如何背覺反合塵勞。于陰界中。妄自囚繫。於是形同水月流浪人天哉。叔見宜春陽岐山群峰四合。嘆曰。坤元作鎮造我法城。才發一言千巖響答。鬆開月殿星布云廊。青嵐域中化出金界。始從宴坐四十餘年。滿室金光晝夜常照。於是化緣已畢機感難留。元和庚子歲正月十三日。忽棄塵區還歸大定。門弟子如坦良寶等。心沒悲海哀聲動山。如月隱天群星失耀。大集眾木𧂐為香樓。用作茶毗。獲舍利七百粒。于東峰下建窣堵波。上足任運者命志閑。為
【現代漢語翻譯】 現代漢語譯本 多問道：『您是從誰門下出來的？』回答說：『神秀大師。』多說：『我見過西域的異教徒，他們的徒弟很多，但即使是最下等的，也不會有這樣的見解。只是呆呆地空坐著，弄得身體疲憊不堪，一點好處也沒有。您不要產生這樣的見解，也不要立下這樣的論調。早點去韶陽，請教並解決您的疑惑。』能說：『您為什麼不自己觀察自己的內心，讓自己安靜下來呢？不觀察表象，也不觀察如來，您就可以每天自然而快樂地生活。』一如多所說，幾乎沒有什麼不同。這位僧人解開了他的羅網，多後來就不知道去哪裡了。
唐朝袁州陽岐山甄叔傳
釋甄叔不知道是哪裡人。從小就聰明敏捷，灑脫不羈。心智通明，具有大人的氣度。他觀察生死輪迴，看到九地的眾生迷失，就像小蟲處在蚊子的睫毛上一樣。接受殊勝的妙欲，就像嚼蠟一樣沒有味道。於是就放棄了世俗的追求，剃髮修行，具備了佛的標誌，尋求真正的覺悟和究竟的意義。他拜訪了大寂禪師。一次參悟，所有的思慮都寂靜了。於是他說：『眾生的本源，只是假名為佛。形體耗盡消失，但本性卻不會滅亡。金子融化，璞玉分散，但本性卻永遠存在。性海沒有風，但驚濤駭浪卻自然涌起。心境空虛，沒有任何預兆，但萬象卻同時顯現。』體會到這個道理的人，不用說話就能走遍沙界，不用作為，功德也能自然而然地顯現。為什麼要背離覺悟，反而與塵世的煩惱相合呢？在陰界之中，妄自囚禁自己。』於是他的形體如同水中的月亮，在人世間流浪。甄叔看到宜春陽岐山群峰環繞，感嘆道：『大地鎮守，造就我的法城。』才說了一句話，千巖都發出迴響。松樹打開了月殿，星星佈滿了云廊。青色的山嵐之中，化出了金色的世界。他開始在那裡禪坐了四十多年。滿屋金光，晝夜常照。於是，教化的緣分已經結束，機緣感應難以挽留。元和庚子年正月十三日，忽然捨棄了塵世，迴歸了大定。門下的弟子如坦、良、寶等，心中充滿了悲傷，哀號的聲音震動了山嶽。就像月亮隱沒在天空中，群星失去了光芒。大家聚集眾多的木材，搭建成香樓，用來火化。獲得了七百顆舍利。在東峰下建造了窣堵波（佛塔）。上足任運者命令志閑，為他撰寫墓誌銘。
【English Translation】 English version Do asked: 'From whose school do you come?' He replied: 'Great Master Shenxiu.' Do said: 'I have seen heretics in the Western Regions, who have many disciples, but even the lowest of them would not have such a view. They just sit blankly, exhausting their bodies, without any benefit. You should not have such a view, nor should you establish such a theory. Go to Shaoyang early, and ask to resolve your doubts.' Neng said: 'Why don't you observe your own mind and quiet yourself? Without observing appearances or the Tathagata, you can live naturally and happily every day.' What Yi Ru Do said was almost no different. This monk untied his net, and Do later did not know where to go.
Biography of Zhen Shu of Yangqi Mountain in Yuanzhou, Tang Dynasty
釋 Zhen Shu did not know where he was from. From a young age, he was intelligent, quick-witted, and unrestrained. His mind was clear and bright, and he had the demeanor of a great man. Observing the cycle of birth and death, he saw the beings of the nine realms lost, like insects on a mosquito's eyelashes. Accepting supreme and wonderful desires was like chewing wax, tasteless. So he gave up worldly pursuits, shaved his head and practiced, possessed the marks of the Buddha, and sought true enlightenment and ultimate meaning. He visited the Great Silent Zen Master. With one enlightenment, all thoughts were silenced. So he said: 'The origin of all beings is just a false name for the Buddha. The body is exhausted and disappears, but the nature does not perish. Gold melts and jade scatters, but the nature always exists. The sea of nature has no wind, but startling waves arise naturally. The mind is empty, without any signs, but all phenomena appear simultaneously.' Those who understand this principle can travel through the worlds without speaking, and without acting, merit can manifest naturally. Why turn away from enlightenment and instead unite with the troubles of the world? In the realm of yin, falsely imprisoning oneself.' So his form was like the moon in the water, wandering in the human world. Zhen Shu saw the peaks surrounding Yangqi Mountain in Yichun and sighed: 'The earth guards and creates my Dharma city.' As soon as he said a word, a thousand rocks echoed. Pine trees opened the moon palace, and stars filled the cloud corridor. In the blue mist, a golden world was transformed. He began to meditate there for more than forty years. The room was full of golden light, shining day and night. So, the karmic affinity for teaching had ended, and the opportunity for inspiration was difficult to retain. On the thirteenth day of the first month of the Gengzi year of Yuanhe, he suddenly abandoned the world and returned to the Great Samadhi. Disciples such as Tan, Liang, and Bao were filled with sorrow, and their cries shook the mountains. It was like the moon disappearing in the sky, and the stars losing their light. Everyone gathered many trees and built a fragrant building to cremate him. Seven hundred relics were obtained. A stupa (pagoda) was built at the foot of the East Peak. Shangzu Renyun ordered Zhixian to write his epitaph.
碑紀述矣。
唐新吳百丈山懷海傳
釋懷海。閩人也。少離朽宅長游頓門。稟自天然不由激勸。聞大寂始化南康。操心依附。虛往實歸果成宗匠。后檀信請居新吳界。有山峻極可千尺許。號百丈歟。海既居之禪客無遠不至。堂室隘矣。且曰。吾行大乘法。豈宜以諸部阿笈摩教為隨行邪。或曰。瑜伽論瓔珞經是大乘戒律。胡不依隨乎。海曰。吾于大小乘中。博約折中設規務歸於善焉。乃創意不循律制。別立禪居。初自達磨傳法至六祖已來。得道眼者號長老。同西域道高臘長者呼須菩提也。然多居律寺中。唯別院異耳。又令不論高下盡入僧堂。堂中設長連床。施椸架掛搭道具。臥必斜枕床唇。謂之帶刀睡。為其坐禪既久。略偃亞而已。朝參夕聚飲食隨宜。示節儉也。行普請法示上下均力也。長老居方丈。同維摩之一室也。不立佛殿唯樹法堂。表法超言象也。其諸制度與毗尼師一倍相翻。天下禪宗如風偃草。禪門獨行由海之始也。以元和九年甲午歲正月十七日歸寂。享年九十五矣。穆宗長慶元年。敕謚大智禪師。塔曰大寶勝輪焉。
系曰。自漢傳法居處不分禪律。是以通禪達法者皆居一寺中。院有別耳。至乎百丈立製出意用方便。亦頭陀之流也。矯枉從端乃簡易之業也。所言自我作古。古故也。故事也。
【現代漢語翻譯】 現代漢語譯本： 碑文已經記述了。
唐朝新吳百丈山懷海的傳記
釋懷海禪師，是福建人。年少時就離開了世俗的家，長大后遊歷于頓悟之門。他的領悟是天生的，不需要激勵勸導。聽說大寂禪師開始在南康弘法，就一心依附。虛心前往，最終學有所成，成為一代宗師。後來，檀越信徒們請他居住在新吳境內。那裡有一座山非常高峻，大約有千尺，就叫做百丈山。懷海禪師居住在那裡后，各地的禪客不遠萬里都來拜訪。禪堂和房舍顯得狹小了。懷海禪師說：『我們奉行的是大乘佛法，怎麼能用各部的《阿笈摩經》（Agama，原始佛教經典）的教義作為行事的準則呢？』有人說：『《瑜伽師地論》（Yogacarabhumi-sastra，唯識宗根本論書）、《瓔珞經》（Yingluo Jing，菩薩戒經）是大乘的戒律，為什麼不遵循呢？』懷海禪師說：『我對於大乘和小乘的戒律，採取折中的方法，制定規則，務求達到至善。』於是他獨創制度，不遵循傳統的戒律制度，另外設立禪居。起初從達磨祖師（Bodhidharma，禪宗初祖）傳法到六祖慧能（Huineng，禪宗六祖）以來，得到道眼的人被稱為長老，如同西域德高望重的年長者被稱為須菩提（Subhuti，佛陀十大弟子之一）一樣。然而，他們大多居住在律寺中，只是另外設立院落而已。懷海禪師又規定，不論地位高低，都進入僧堂。僧堂中設定長連床，設定椸架懸掛衣物和用具。睡覺時必須斜靠在床邊，這叫做『帶刀睡』，因為他們坐禪很久，只是稍微休息一下而已。早晨參禪，晚上聚會，飲食隨意，這是爲了表示節儉。實行普請法，是爲了表示上下平等出力。長老居住在方丈室，如同維摩詰（Vimalakirti，在家菩薩）的一間居室。不設立佛殿，只設立法堂，表示佛法超越言語和形象。他的各種制度與毗尼師（Vinaya Master，持戒律師）的制度完全相反。天下的禪宗像風吹倒草一樣紛紛效仿，禪門獨特的修行方式是從懷海禪師開始的。在元和九年甲午歲正月十七日圓寂，享年九十五歲。穆宗長慶元年，敕謚為大智禪師，塔叫做大寶勝輪。
系曰：自從漢朝傳入佛法以來，禪宗和律宗的居所沒有分開，因此通達禪法的人都居住在同一座寺廟中，只是院落有所區別。到了百丈禪師創立制度，發揮自己的意願，運用方便法門，也是頭陀行（Dhuta，苦行）的一種。糾正偏差，迴歸正道，是簡易的修行方法。所說的『自我作古』，是古老的法則，是舊有的制度。
【English Translation】 English version: The inscription has already recorded it.
Biography of Huaihai of Baizhang Mountain in Xinwu, Tang Dynasty
Venerable Huaihai, was a native of Fujian. He left his decaying home in his youth and traveled to the gate of sudden enlightenment when he grew up. His understanding was natural, without the need for encouragement or persuasion. Hearing that Great Master Daji (Mazu Daoyi) began to propagate the Dharma in Nankang, he wholeheartedly attached himself to him. He went with an open mind and eventually achieved success, becoming a master of his generation. Later, patrons and believers invited him to reside in Xinwu. There was a very high mountain there, about a thousand feet, called Baizhang Mountain. After Huaihai resided there, Chan practitioners from all over came to visit from afar. The halls and rooms seemed small. Huaihai said: 'We practice Mahayana Buddhism, how can we use the teachings of various Agamas (Agama, early Buddhist scriptures) as the rules for our actions?' Someone said: 'The Yogacarabhumi-sastra (Yogacarabhumi-sastra, fundamental treatise of the Consciousness-only School) and the Yingluo Sutra (Yingluo Jing, Bodhisattva precepts) are the precepts of Mahayana, why not follow them?' Huaihai said: 'I adopt a moderate approach to the precepts of Mahayana and Hinayana, formulating rules to achieve the ultimate good.' Therefore, he created his own system, not following the traditional precepts, and established a separate Chan residence. Initially, from the transmission of Dharma from Bodhidharma (Bodhidharma, the first patriarch of Chan Buddhism) to the Sixth Patriarch Huineng (Huineng, the sixth patriarch of Chan Buddhism), those who attained the eye of the Tao were called elders, just as respected elders in the Western Regions were called Subhuti (Subhuti, one of the ten great disciples of the Buddha). However, they mostly resided in Vinaya monasteries, with separate courtyards. Huaihai also stipulated that regardless of status, everyone should enter the monks' hall. Long continuous beds were set up in the monks' hall, with racks for hanging clothes and utensils. When sleeping, they had to lean against the edge of the bed, which was called 'sleeping with a knife', because they had been meditating for a long time and were just resting briefly. Morning Chan practice, evening gatherings, and meals were casual, to show frugality. The practice of universal labor was implemented to show that everyone, high and low, contributed equally. The elders resided in the abbot's room, like the room of Vimalakirti (Vimalakirti, a lay Bodhisattva). No Buddha hall was established, only a Dharma hall, to show that the Dharma transcends words and images. His various systems were completely opposite to those of the Vinaya Masters (Vinaya Master, precept-holding lawyers). The Chan schools of the world followed suit like grass blown by the wind, and the unique practice of Chan Buddhism began with Huaihai. He passed away on the seventeenth day of the first month of the Jiawu year of Yuanhe nine, at the age of ninety-five. In the first year of Changqing of Emperor Muzong, he was posthumously named Dazhi Chan Master, and his pagoda was called Dabao Shenglun.
Commentary: Since the transmission of Buddhism from the Han Dynasty, the residences of Chan and Vinaya schools were not separated, so those who were proficient in Chan and Dharma resided in the same temple, with only the courtyards being different. When Chan Master Baizhang established the system, he used his own intentions and employed expedient means, which was also a kind of Dhuta practice (Dhuta, ascetic practice). Correcting deviations and returning to the right path is a simple method of practice. The so-called 'I create my own antiquity' is an ancient law, an old system.
如立事克成則云自此始也。不成則云無自立辟。今海公作古。天下隨之者益多而損少之故也謚海公為大智不其然乎。語曰。利不百不變格。將知變斯格厥利多矣。彌沙塞律有諸。雖非佛制諸方為清凈者不得不行也。
唐潭州翠微院恒月傳(真亮)
釋恒月。姓韓氏。上黨人也。厥父為土監商。西江往還俄遇剽略溺死。月雖幼弱念父葬于魚腹。母又再行。乃決志出家求報恩育。受教於聖善寺慧初。得度已造嵩山禪會。便啓發心要。后訪道尋師靡憚夷險。抵望湖山翠微嚴下古院掛錫。四方學者如蜂得王。翕然盛化。建中元年示疾而終。春秋七十九。其年三月十二日遷塔焉。洛京廣愛寺釋真亮。姓侯氏。景城人也。家訓儒雅辭彩粲然潔素持操與群少年有異。忽以樊籠為厭。且曰。去情除饉是所愿也。遂于本州開元寺智休師下披染服。然其刈薪汲水率先於人。習行頭陀行。受具已游嵩少。遇普寂獎訓頓開蒙昧。入龍門山居而禪默。問津者交集聲望日隆。屬留守尚書王公鐸保厘。聞而欽奉。召入廣愛寺別住居焉。示人禪觀匪倦教詔。得道者亦多矣。以貞元四年十一月三日。忽告門人。以桑榆末照誠難久留。囑累而終。年八十八焉。
唐襄州夾石山思公傳(曇真)
釋思公。姓李氏。恒陽人也。早出家于
【現代漢語翻譯】 現代漢語譯本：如果樹立事業能夠成功，人們就會說這是從一開始就註定的。如果不能成功，人們就會說沒有自立的先例。現在海公（指某位已故之人，具體指代需要根據上下文確定）去世了，天下跟隨他的人越來越多而減少的人越來越少，所以謚號海公為『大智』難道不是這樣嗎？俗話說：『沒有百分之百的把握，就不要改變原有的規矩。』將要知道改變就能使利益增多。彌沙塞律（Mishasa律，佛教戒律之一）中有這樣的規定，即使不是佛陀制定的，各個地方爲了保持清凈也不得不實行。
唐朝潭州翠微院恒月傳（真亮）
釋恒月（Shi Hengyue），姓韓，是上黨人。他的父親是土監商，往返西江時突然遭遇搶劫溺水而死。恒月雖然年幼體弱，但想到父親葬身魚腹，母親又改嫁，於是決心出家，以求報答養育之恩。他在聖善寺慧初處接受教導，剃度后前往嵩山禪會，便啓發了心要。之後他訪道尋師，不怕艱難險阻，到達望湖山翠微嚴下的古院掛錫。四方學者像蜜蜂找到蜂王一樣，紛紛前來，盛況空前。建中元年，他示現疾病而圓寂，享年七十九歲。同年三月十二日遷葬于塔中。洛京廣愛寺的釋真亮（Shi Zhenliang），姓侯，是景城人。家風儒雅，文采斐然，品行高潔，與一般的少年不同。忽然覺得世俗生活如同樊籠一樣令人厭倦，並且說：『去除情慾，消除飢渴，正是我所希望的。』於是他在本州開元寺智休師門下剃度出家。然而他砍柴打水，總是率先去做，修行頭陀行。受具足戒后，遊歷嵩山少室山，遇到普寂的獎掖訓導，頓時開悟。進入龍門山隱居禪修。前來問道的人絡繹不絕，聲望日益隆盛。當時留守尚書王公鐸治理地方，聽說了他的事蹟，非常欽佩，召他進入廣愛寺，另闢住所供養。他向人們開示禪觀，不知疲倦地教導，得道的人也很多。以貞元四年十一月三日，忽然告訴門人，說自己像夕陽一樣，難以長久停留，囑咐後事而圓寂，享年八十八歲。
唐朝襄州夾石山思公傳（曇真）
釋思公（Shi Sigong），姓李，是恒陽人。早年出家于...
【English Translation】 English version: If establishing a career is destined to succeed, people will say it started from the beginning. If it doesn't succeed, they will say there is no precedent for self-establishment. Now that Hai Gong (referring to a deceased person, the specific reference needs to be determined based on the context) has passed away, the number of people following him is increasing while the number of people decreasing is getting smaller, so isn't it appropriate to posthumously name Hai Gong 'Great Wisdom'? As the saying goes, 'Don't change the rules without a hundred percent certainty of benefit.' Knowing that change can increase benefits. Is there such a provision in the Mishasa Vinaya (Mishasa Vinaya, one of the Buddhist precepts)? Even if it is not made by the Buddha, various places have to implement it in order to maintain purity.
Biography of Hengyue of Cuiwei Temple in Tanzhou, Tang Dynasty (by Zhenliang)
Shi Hengyue, surnamed Han, was a native of Shangdang. His father was a local supervisor merchant who was robbed and drowned while traveling back and forth to Xijiang. Although Hengyue was young and weak, he thought of his father being buried in the belly of a fish, and his mother remarried, so he was determined to become a monk to repay the kindness of upbringing. He received teachings from Huichu at Shengshan Temple, and after being ordained, he went to the Songshan Chan assembly, which inspired the essentials of his mind. After that, he visited and sought teachers, unafraid of difficulties and dangers, and arrived at the ancient temple under Cuiwei Cliff on Wanghu Mountain to hang his staff. Scholars from all directions flocked to him like bees finding a queen, and the flourishing of his teachings was unprecedented. In the first year of Jianzhong, he manifested illness and passed away at the age of seventy-nine. On the twelfth day of the third month of that year, he was moved to the pagoda. Shi Zhenliang of Guang'ai Temple in Luojing, surnamed Hou, was a native of Jingcheng. His family had a refined Confucian tradition, his writing was brilliant, and his conduct was pure, which was different from ordinary young people. Suddenly, he felt that worldly life was as tiresome as a cage, and said, 'Removing desires and eliminating hunger is what I desire.' So he was ordained as a monk under Master Zhixiu at Kaiyuan Temple in his prefecture. However, he always took the lead in chopping wood and fetching water, practicing the ascetic practices of a 'dhuta'. After receiving the full precepts, he traveled to Songshan and Shaoshi Mountains, and was enlightened by Pujue's encouragement and guidance. He entered Longmen Mountain to live in seclusion and meditate. Those who came to inquire about the path gathered in large numbers, and his reputation grew day by day. At that time, Wang Gongduo, the governor of the region, heard of his deeds and admired him very much, so he summoned him to Guang'ai Temple and provided him with a separate residence. He tirelessly taught people about Chan meditation, and many people attained enlightenment. On the third day of the eleventh month of the fourth year of Zhenyuan, he suddenly told his disciples that he was like the setting sun and could not stay for long, and after entrusting them with his affairs, he passed away at the age of eighty-eight.
Biography of Sigong of Jiashi Mountain in Xiangzhou, Tang Dynasty (by Tanzhen)
Shi Sigong, surnamed Li, was a native of Hengyang. He became a monk early in...
本府龍興寺。得度后游伊洛間。見普寂禪師開暢禪法。寂始見提誘尋徹鉤深。至南雍隱夾石山。翛然自處。屬牛公觀政漢南聞其聲績。請入城。謝病不應其命。牛帥亦不奪其志。檀施相望學眾侁侁。若栴檀之圍繞焉。以興元初年示疾歸滅。春秋八十四焉。亳州安國院釋曇真。姓陳。維青人也。少小隨父往彭城鬻棗于逆旅而亡所怙。真嘆恨無依。乃投徐大云寺為僧。其土是嵩法師之後經論藪澤。真玩習該通。后游勝境入嵩山學禪觀已至任城。邂逅李中丞諷赴職譙郡。接真談道抵掌盱衡如披雲霧。李恨相識之晚。請以同行。時聚風亭月。觀談道達旦。李后入為京尹。因從容稱奏真道成德至。德皇下詔徴。而不奉詔。貞元七年四月示滅。門人建塔云。
唐定州大像山定真院石藏傳
釋石藏。姓呂。漢東人也。年鄰小學露成人之度。跪告堂親愿為佛子。遂志入開元寺削染受戒。克愿禮嵩山寂禪師豁悟禪法。至中山大像峰間石室。孤坐冥寂數夏安然。同好者望風而至。蔚成叢眾。陶化博陵人咸欣戴。會州帥李公卓。翹仰之切。命入城住貴親玄論。謝云。野性難拘。不閑禮法。恐玷威陵。卓躬登山訪問。款密交談深開昏昧。遂奏院題額曰定真焉。藏預白眾訣別。明日坐亡。春秋八十三。貞元十六年正月入塔。立碑頌德
【現代漢語翻譯】 現代漢語譯本： 我在龍興寺出家后，遊歷于伊水和洛水之間。見到普寂禪師弘揚禪法，普寂禪師初次見面就引導我，深入探究禪理。後來我到南雍隱居在夾石山，過著自由自在的生活。當時牛公在漢南執政，聽說了我的名聲和功績，邀請我入城，我以生病為由拒絕了他的邀請。牛公也不強求我的意願。供養佈施的人絡繹不絕，求學的僧眾眾多，就像栴檀樹被眾人圍繞一樣。我在興元初年因病去世，享年八十四歲。
亳州安國院的釋曇真（法號），俗姓陳，是維青人。年少時跟隨父親前往彭城賣棗，在旅店中失去了依靠。曇真嘆息自己無依無靠，於是到徐大云寺出家為僧。那裡是嵩法師的後代，是經論的淵藪。曇真研習經論，通達透徹。後來遊歷名勝，進入嵩山學習禪觀，到達任城。偶然遇到李中丞，李中丞勸他到譙郡任職。李中丞與曇真談論佛法，非常投機，就像撥開雲霧一樣。李中丞後悔與曇真相識太晚，請求與他同行。當時在聚風亭賞月，談論佛法直到天亮。李中丞後來入朝為京尹，於是向皇帝稱讚曇真道行高深，德行完備。德皇下詔徵召曇真，但曇真沒有奉詔。貞元七年四月去世。弟子們為他建造了塔。
唐定州大像山定真院石藏傳
釋石藏（法號），俗姓呂，是漢東人。年幼時就顯露出成人的氣度。跪著告訴父母，希望成為佛弟子。於是立志進入開元寺剃度受戒。立志前往嵩山拜見寂禪師，豁然開悟禪法。到達中山大像峰間的石室，獨自靜坐冥想，度過了幾個夏天，安然自在。志同道合的人聞風而來，逐漸形成僧眾。教化了博陵人，大家都欣然擁戴他。當時州帥李公卓，非常仰慕他，命他入城住在貴親玄論。石藏謝絕說：『我天性喜歡山野，難以約束，不熟悉禮法，恐怕玷污了您的威名。』李公卓親自登山拜訪，與石藏親切交談，深受啓發。於是上奏朝廷，將寺院題額為定真院。石藏預先告訴眾人告別，第二天坐化去世，享年八十三歲。貞元十六年正月入塔，立碑頌揚他的德行。
【English Translation】 English version: I was ordained at Longxing Temple and traveled between the Yi and Luo rivers. I saw Chan Master Puji propagating Chan Buddhism. Puji initially guided me and deeply explored the principles of Chan. Later, I went to Nanyong and lived in seclusion on Jiashi Mountain, living a free and unrestrained life. At that time, Duke Niu was in power in Hannan and heard of my reputation and achievements. He invited me to enter the city, but I refused his invitation on the grounds of illness. Duke Niu did not force my will. Offerings and donations came one after another, and there were many monks seeking knowledge, just like sandalwood trees surrounded by people. I passed away due to illness in the early years of Xingyuan, at the age of eighty-four.
Shi Tanzhen (Dharma name) of Anguo Temple in Bozhou, whose surname was Chen, was a native of Weiqing. When he was young, he followed his father to Pengcheng to sell jujubes, and lost his support in the inn. Tanzhen sighed that he was helpless, so he went to Xuda Temple to become a monk. That place was the descendant of Master Song and a source of scriptures and treatises. Tanzhen studied the scriptures and treatises thoroughly. Later, he traveled to scenic spots and entered Mount Song to study Chan meditation, arriving at Rencheng. He accidentally met Li Zhongcheng, who persuaded him to take office in Qiaojun. Li Zhongcheng talked with Tanzhen about Buddhism, and they hit it off, as if clearing away the clouds. Li Zhongcheng regretted meeting Tanzhen too late and asked to travel with him. At that time, they enjoyed the moon at Jufeng Pavilion and talked about Buddhism until dawn. Li Zhongcheng later entered the court as the magistrate of the capital, so he praised Tanzhen to the emperor for his profound Taoism and complete virtue. Emperor De issued an edict to summon Tanzhen, but Tanzhen did not obey the edict. He passed away in April of the seventh year of Zhenyuan. His disciples built a pagoda for him.
Biography of Shi Zang of Dingzhen Temple on Daxing Mountain in Dingzhou, Tang Dynasty
Shi Zang (Dharma name), whose surname was Lü, was a native of Handong. At a young age, he showed the demeanor of an adult. He knelt down and told his parents that he wished to become a Buddhist disciple. So he resolved to enter Kaiyuan Temple to be ordained. He aspired to go to Mount Song to see Chan Master Ji and suddenly realized the Chan Dharma. He arrived at the stone chamber between the Daxing peaks of Zhongshan, sat alone in meditation, and spent several summers in peace and freedom. Like-minded people came upon hearing the news, and gradually formed a monastic community. He taught the people of Boling, and everyone happily supported him. At that time, the governor of the state, Duke Li Zhuo, admired him very much and ordered him to enter the city to live in Guichin Xuanlun. Shi Zang declined, saying, 'I am naturally fond of the mountains and fields, difficult to restrain, and unfamiliar with etiquette, I am afraid of tarnishing your prestige.' Duke Li Zhuo personally visited the mountain, had a cordial conversation with Shi Zang, and was deeply inspired. So he reported to the court and the temple was titled Dingzhen Temple. Shi Zang told everyone in advance to say goodbye, and passed away the next day, at the age of eighty-three. He entered the pagoda in January of the sixteenth year of Zhenyuan, and a stele was erected to praise his virtue.
云。
宋高僧傳卷第十 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第十一
宋左街天壽寺通慧大師賜紫沙門贊寧等 敕撰
習禪篇第三之四(正傳二十一人附見四人)
唐洛京伏牛山自在傳(一缽和尚南印)
釋自在。俗姓李。吳興人也。生有奇瑞。稍長坐則加趺。親黨異之辭所愛投徑山出家。于新定登戒。及諸方參學。從南康道一禪師法席。懸解真宗。逸蹤流輩道譽孔昭。行止優遊多隱山谷。四方禪侶叢萃其門。元和中居洛下香山。與天然禪師為莫逆之交。所游必好古。思得前賢遺蹟以快逸觀。龍門山得後魏三藏翻經處。王屋山得稠禪師解虎鬥處。此山飲甘泉。改為甘泉寺。嵩山得梵法師馬跑泉。居無戀著。所著三傷歌辭理俱美。警發迷濛有益於代前。蜀王氏偽乾德初。有小軍使陳公。娶高中令駢諸孫女若人持不殺二十餘年。后在蜀為男婚娶。禮須屠宰。高初不欲。親戚言。自己持戒行禮酒筵。將何以娛賓也。依違之際遂多庖割。俄未浹旬得疾頗異。口但慌言。已而三宿。還蘇述冥間之事。初被黑衣使者追攝入岐府城隍廟。廟神峨冠大袖與一金甲武士唔坐。使者領高見神。武士言語紛紜讓高破戒。仍扼腕罵曰。吾護戒神將也。為汝二十年。食寢不遑
【現代漢語翻譯】 現代漢語譯本
宋高僧傳卷第十 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第十一
宋左街天壽寺通慧大師賜紫沙門贊寧（Zanning，宋代僧人）等 敕撰
習禪篇第三之四(正傳二十一人附見四人)
唐洛京伏牛山自在傳(一缽和尚南印)
釋自在（Shì Zìzài）。俗姓李，吳興（Wuxing，地名）人。出生時有奇異的徵兆。稍稍長大后，坐著就喜歡跏趺坐。親戚朋友都覺得他很特別。他辭別所愛，前往徑山（Jingshan，山名）出家，在新定（Xinding，地名）受戒。之後到各處參學，跟隨南康道一禪師（Nankang Daoyi Chanshi）學習，很快就領悟了真宗。他的超逸行蹤和美名廣為人知。他的行止悠閒自在，經常隱居在山谷中。四方的禪修者聚集在他的門下。元和年間，他住在洛陽（Luoyang）的香山（Xiangshan，山名），與天然禪師（Tianran Chanshi）是親密的朋友。他遊歷時總是喜歡探尋古蹟，希望能找到前代賢人的遺蹟來滿足自己的超逸情懷。在龍門山（Longmen Mountain）找到了後魏（Houwei，朝代名）三藏（Sanzang，對精通佛經者的尊稱）翻譯佛經的地方，在王屋山（Wangwu Mountain）找到了稠禪師（Chou Chanshi）化解老虎爭鬥的地方。他把一座山上的甘泉（甘甜的泉水）改名為甘泉寺（Ganquan Temple）。他居住時從不留戀。他所著的《三傷歌》辭藻和義理都很優美，能警醒和啓發那些迷惑的人，對當代很有益處。蜀王氏（Shu Wangshi，政權名）偽乾德（QianDe，年號）初年，有個小軍使叫陳公（Chen Gong），娶了高中令駢（Pian）的孫女。這位女子持不殺戒二十多年。後來在蜀地為兒子娶媳婦，按照禮節需要屠宰牲畜。陳公的妻子最初不願意，親戚們說：『自己持戒，行禮的酒宴，用什麼來招待客人呢？』猶豫之間，就多次宰殺牲畜。沒過多久，她就得了很奇怪的病，口中只是驚慌地說著胡話。過了三天，又甦醒過來，講述了冥間的事情。起初是被黑衣使者追捕，帶到了岐府（Qifu，地名）的城隍廟（Chenghuang Temple）。廟裡的城隍神戴著高高的帽子，穿著寬大的袖袍，與一位金甲武士並排坐著。使者帶領陳公的妻子去見神，武士言語紛紛，責備她破戒，還扼腕罵道：『我是護戒神將，爲了你這二十年，我食寢不安！』
【English Translation】 English version
Volume 10 of the Song Dynasty Biographies of Eminent Monks Taisho Tripitaka Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks
Volume 11 of the Song Dynasty Biographies of Eminent Monks
Compiled by Imperial Order by Zanning (a monk of the Song Dynasty), a Purple-Robed Shramana, the Master of Universal Wisdom of the Tianshou Temple on the Left Street of the Song Dynasty, and others.
Chapter 3.4 on Practicing Chan (21 main biographies, with 4 additional mentions)
Biography of Zizai of Funiu Mountain in Luoyang during the Tang Dynasty (One-Bowl Monk of Southern India)
Shì Zìzài. His lay surname was Li, and he was a native of Wuxing. He was born with auspicious signs. As he grew older, he liked to sit in the lotus position. His relatives and friends found him extraordinary. He bid farewell to his loved ones and went to Jingshan to become a monk, taking the precepts in Xinding. Afterwards, he studied in various places, following the Dharma seat of Chan Master Daoyi of Nankang, and quickly understood the true essence. His extraordinary deeds and reputation were widely known. His conduct was leisurely and free, often living in seclusion in the mountains and valleys. Chan practitioners from all directions gathered at his door. During the Yuanhe period, he lived in Xiangshan in Luoyang and was a close friend of Chan Master Tianran. When he traveled, he always liked to explore ancient sites, hoping to find the relics of former sages to satisfy his extraordinary feelings. At Longmen Mountain, he found the place where the Tripitaka (a title of respect for those proficient in Buddhist scriptures) of the Later Wei Dynasty translated the scriptures. At Wangwu Mountain, he found the place where Chan Master Chou resolved the tiger fight. He renamed a sweet spring on a mountain as Ganquan Temple (Sweet Spring Temple). He never lingered when he resided somewhere. His 'Three Sorrows Song' was beautiful in both its diction and meaning, and it could awaken and inspire those who were confused, benefiting the contemporary era. In the early years of the pseudo-Qiande period of the Shu Wangshi regime, there was a minor military officer named Chen Gong, who married the granddaughter of the high-ranking official Pian. This woman had upheld the precept of non-killing for more than twenty years. Later, in Shu, when marrying a wife for his son, it was necessary to slaughter livestock according to etiquette. Chen Gong's wife initially refused, but her relatives said, 'You uphold the precepts yourself, but what will you use to entertain the guests at the wedding banquet?' Hesitating, she ended up slaughtering livestock many times. Before even a fortnight had passed, she fell ill with a strange disease, and her mouth was filled with panicked nonsense. After three days, she revived and recounted the events of the underworld. Initially, she was arrested by black-clad messengers and taken to the City God Temple of Qifu. The City God in the temple wore a tall hat and wide sleeves, sitting side by side with a golden-armored warrior. The messengers led Chen Gong's wife to see the gods, and the warrior spoke volubly, rebuking her for breaking the precepts, and even wrung his wrists and cursed, 'I am the Dharma-Protecting Spirit General, and for your sake for these twenty years, I have not had a moment of peace!'
。豈期忽起殺心頓虧戒檢。命雖未盡罪亦頗深。須送冥司懲其故犯。城隍神問高曰。汝更修何善追贖過尤乎。高常誦持上生經。其數已多。於時懵然都無記憶恐懼之間白曰。誦得三傷頌一缽和尚歌。遂合掌向神厲聲而念。神與武士聳耳擎拳立聽。顏色漸怡。及卒章神皆涕淚。乃謂高曰。且歸人間宜切營善。拜辭未畢颯然起坐備陳厥事。自此三傷一缽之歌頌。人皆傳寫諷誦焉。一缽和尚者。歌詞葉理激勸憂思之深。然文體涉里巷。豈加三傷之典雅乎。在遣弟子去江南選山水之最者。吾愿往中終老。到江州都昌縣有好林泉回報。在行至葉縣。道俗所留往隋州開元寺示滅。年八十一。則長慶元年也。
系曰。稽諸律藏。出家者犯戒則招二罪。一違制。二業道也。高氏在家素不受戒。無違制愆。俗容有業道罪。寧得有護戒神邪。況高氏既持不殺。則冥然感止持無作之善生焉。因鮮克有終致遭幽責。告諸五眾當畏護戒之神夫如是。明則有戒法。幽則有鬼神歟。
次成都府元和聖壽寺釋南印。姓張氏。明寤之性受益無厭。得曹溪深旨無以為證。見凈眾寺會師。所謂落機之錦濯以增研。銜燭之龍行而破暗。印自江陵入蜀。于蜀江之南壖剃草結茆。眾皆歸仰漸成佛宇。貞元初年也。高司空崇文平劉辟之後。改此寺為元和聖
【現代漢語翻譯】 現代漢語譯本：豈料他忽然起了殺心，頓時違背了戒律。雖然壽命未盡，罪孽卻也頗深，必須送往陰間懲罰他之前的過錯。城隍神問高某說：『你還修了什麼善事，可以用來贖回你的罪過呢？』高某平時常誦持《上生經》，誦唸的次數已經很多了。但當時他懵然不知，什麼都記不起來。恐懼之間，他回答說：『我誦得《三傷頌》和《一缽和尚歌》。』於是合掌向神，大聲唸誦。神與武士都豎起耳朵，握緊拳頭，站立聽著。神色漸漸變得緩和。等到唸完最後一章，神都流下了眼淚。於是對高某說：『暫且回到人間，應該切實地行善。』高某拜辭還未完畢，忽然起身坐起，詳細地陳述了這件事。從此，《三傷頌》和《一缽和尚歌》被人人傳抄諷誦。這位一缽和尚，他的歌詞合乎道理，深刻地激勵和勸導人們憂慮和思考。然而文體比較通俗，怎麼能比得上《三傷頌》的典雅呢？（一缽和尚）派遣弟子去江南選擇最好的山水，他希望在那裡終老。弟子回報說在江州都昌縣有好山好水。一缽和尚在前往葉縣的途中，被當地的僧人和俗人挽留，後來在隋州開元寺示寂，享年八十一歲，那是長慶元年。
系曰：查閱各種律藏，出家之人如果犯戒，就會招致兩種罪過：一是違背制度，二是業道之罪。高某在家時素來沒有受戒，沒有違背制度的過錯。作為俗人，或許有業道之罪，難道會有護戒神嗎？況且高某既然持守不殺生戒，那麼自然會感應到止惡行善的功德產生。因為很少有人能夠堅持到底，以至於遭到陰間的責罰。告訴各位僧眾，應當敬畏護戒之神，就像這樣。可見，明處有戒律，暗處有鬼神啊。
接下來是成都府元和聖壽寺的釋南印（釋：僧侶的尊稱，南印：法號），俗姓張氏。他具有聰慧的悟性，學習受益永不滿足。得到了曹溪（曹溪：指禪宗六祖慧能的道場）的深奧旨意，卻沒有什麼可以用來證明。見到凈眾寺的會師（會師：僧侶的法號），就像是落地的織錦，經過洗滌更加光彩；又像是銜燭之龍，行走時能夠破除黑暗。南印從江陵進入蜀地，在蜀江的南邊砍草蓋茅屋居住。眾人都歸附仰慕他，漸漸形成了一座佛寺。那是貞元初年。高司空崇文（高崇文：人名）平定劉辟（劉辟：唐朝叛將）之後，將這座寺廟改名為元和聖壽寺。
【English Translation】 English version: Unexpectedly, he suddenly harbored murderous intent and immediately violated the precepts. Although his life was not yet over, his sins were quite deep, and he had to be sent to the underworld to be punished for his previous offenses. The City God asked Gao: 'What good deeds have you cultivated that can be used to redeem your sins?' Gao usually recited the 'Upper Rebirth Sutra' many times. But at that time, he was ignorant and could not remember anything. In fear, he replied: 'I have recited the 'Three Wounds Ode' and the 'One Bowl Monk's Song'.' So he put his palms together towards the god and recited loudly. The god and the warriors pricked up their ears, clenched their fists, and stood listening. Their expressions gradually softened. When the last chapter was finished, the god shed tears. Then he said to Gao: 'Return to the human world for now, and you should earnestly do good deeds.' Gao bowed and had not finished saying goodbye when he suddenly sat up and described the matter in detail. From then on, the 'Three Wounds Ode' and the 'One Bowl Monk's Song' were copied and recited by everyone. This One Bowl Monk, his lyrics are reasonable and deeply encourage and exhort people to worry and think. However, the literary style is relatively popular, how can it compare to the elegance of the 'Three Wounds Ode'? (The One Bowl Monk) sent his disciples to Jiangnan to choose the best landscape, where he hoped to spend his old age. The disciples reported that there were good mountains and rivers in Duchang County, Jiangzhou. On the way to Yexian, the One Bowl Monk was retained by the local monks and laypeople, and later passed away at Kaiyuan Temple in Suizhou at the age of eighty-one, which was the first year of Changqing.
Commentary: According to various Vinaya texts, if a monk violates the precepts, he will incur two kinds of sins: one is violating the rules, and the other is the sin of karma. Gao had never taken the precepts at home, so there was no fault of violating the rules. As a layman, he may have the sin of karma, but would there be a precept-protecting god? Moreover, since Gao upheld the precept of not killing, he would naturally sense the merit of stopping evil and doing good. Because few people can persevere to the end, they are subject to punishment in the underworld. Tell all the monks that they should fear the precept-protecting gods, just like this. It can be seen that there are precepts in the open, and ghosts and gods in the dark.
Next is the monk Nan Yin (Shi: honorific title for monks, Nan Yin: Dharma name) of Yuanhe Shengshou Temple in Chengdu Prefecture, whose surname was Zhang. He had a bright and enlightened nature, and never tired of learning and benefiting. He obtained the profound meaning of Caoxi (Caoxi: refers to the Sixth Patriarch Huineng's monastery of Zen Buddhism), but had nothing to prove it. Seeing the Master Hui (Hui Shi: monk's Dharma name) of Jingzhong Temple, it was like a fallen brocade, which becomes more radiant after washing; it was also like a dragon holding a candle, which can dispel darkness when walking. Nan Yin entered Shu from Jiangling and lived in a thatched hut by cutting grass south of the Shujiang River. Everyone followed and admired him, and gradually formed a Buddhist temple. That was the early years of Zhenyuan. After Gao Chongwen (Gao Chongwen: personal name) Sikong pacified Liu Pi (Liu Pi: a rebellious general of the Tang Dynasty), he renamed the temple Yuanhe Shengshou Temple.
壽。初名寶應也。印化緣將畢。于長慶初示疾入滅。營塔葬于寺中。會昌中毀塔。大中復于江北寶應舊基上創此寺。還名聖壽。印弟子傳嗣有義俯復興禪法焉。
唐汾州開元寺無業傳
釋無業。姓杜氏。商州上洛人也。其母李氏忽聞空中。言曰。寄居得否。已而方娠誕生之夕異光滿室。及至成童不為戲弄。行必直視坐即加趺。商于緇徒見皆驚歎。此無上法器。速令出家紹隆三寶。年至九歲啟白父母。依止本郡開元寺志本禪師。乃授與金剛法華維摩思益華嚴等經。五行俱下一誦無遺。年十二得從剃落。凡參講肆聊聞即解。同學有所未曉。隨為剖析皆造玄關。至年二十受具足戒于襄州幽律師。其四分律疏一夏肄習便能敷演。兼為僧眾講涅槃經。法筵長開冬夏無倦。可謂生肇不泯琳遠復興。后聞洪州大寂禪門之上首。特往瞻禮。業身逾六尺。屹若山立。顧必凝睇聲仵洪鐘。大寂一見異之笑而言曰。巍巍佛堂其中無佛。業於是禮跪而言曰。至如三乘文學粗窮其旨。嘗聞禪門即心是佛。實未能了。大寂曰。只未了底心即是。別物更無。不了時即是迷。若了即是悟。迷即眾生悟即是佛道。不離眾生豈別更有佛。亦猶手作拳拳全手也。業言下豁然開悟。涕淚悲泣向大寂曰。本謂佛道長遠勤苦曠劫方始得成。今日始知法身
【現代漢語翻譯】 現代漢語譯本 壽（Shou，人名）。最初的名字是寶應（Bao Ying）。印（Yin，人名）的教化因緣將要結束時，在長慶（Chang Qing，唐穆宗年號）初年示現疾病而入滅。在寺中建造塔來安葬他。會昌（Hui Chang，唐武宗年號）年間塔被毀壞。大中（Da Zhong，唐宣宗年號）年間又在江北寶應原來的地方建立了這個寺廟，恢復原名聖壽（Sheng Shou）。印的弟子義俯（Yi Fu）繼承了他的事業，復興了禪法。
唐汾州開元寺無業傳
釋無業（Shi Wu Ye），姓杜（Du），是商州上洛（Shang Zhou Shang Luo）人。他的母親李氏（Li）忽然聽到空中有人說：『可以寄居嗎？』不久就懷孕了。生孩子的那天晚上，奇異的光芒充滿房間。等到他長大成人，不玩遊戲，走路一定目光端正，坐下就結跏趺坐。商州的僧人們看到都驚歎說：『這是無上的法器，應該趕快讓他出家，繼承和發揚三寶。』他九歲的時候，告訴父母，依止本郡開元寺的志本禪師（Zhi Ben Chanshi）。禪師就傳授給他《金剛經》（Jin Gang Jing）、《法華經》（Fa Hua Jing）、《維摩經》（Wei Mo Jing）、《思益經》（Si Yi Jing）、《華嚴經》（Hua Yan Jing）等經典。五行文字一起讀，一遍就能全部記住。十二歲的時候得以剃度出家。凡是參加講經說法，稍微一聽就能理解。同學有不明白的地方，他都能剖析講解，都能達到玄妙的境界。二十歲的時候，在襄州（Xiang Zhou）幽律師（You Lv Shi）那裡受具足戒。他用一個夏天的時間學習《四分律疏》（Si Fen Lv Shu），就能敷演講解。還為僧眾講解《涅槃經》（Nie Pan Jing），講經的法會長期開設，冬夏都沒有倦怠。可以說是生肇（Sheng Zhao，僧肇）沒有泯滅，琳遠（Lin Yuan，支遁）再次復興。後來聽說洪州（Hong Zhou）大寂禪門（Da Ji Chan Men）之上首，特地前去瞻仰禮拜。無業身高超過六尺，像山一樣屹立。看人一定凝視，聲音像洪鐘一樣響亮。大寂禪師一見就覺得他很特別，笑著說：『高大的佛堂，裡面卻沒有佛。』無業於是禮拜跪下說：『至於三乘的文學，我粗略地窮盡了它的旨意。曾經聽說禪門說即心是佛，實在不能理解。』大寂說：『就是你還沒有理解的心就是佛，沒有別的東西。不理解的時候就是迷惑，如果理解了就是覺悟。迷惑就是眾生，覺悟就是佛道。不離開眾生，難道還有別的佛嗎？就像手握成拳頭，拳頭就是整個手。』無業當下豁然開悟，流著眼淚悲泣地對大寂說：『我本來以為佛道長遠，需要勤苦修行曠劫才能成就，今天才知道法身
【English Translation】 English version Shou (name). His original name was Bao Ying. When Yin's (name) karmic connection for teaching was about to end, he manifested illness and entered Nirvana in the early years of Chang Qing (reign title of Emperor Muzong of Tang). A pagoda was built in the temple to bury him. During the Hui Chang (reign title of Emperor Wuzong of Tang) era, the pagoda was destroyed. During the Da Zhong (reign title of Emperor Xuanzong of Tang) era, this temple was rebuilt on the old site of Bao Ying in Jiangbei, and its original name Sheng Shou was restored. Yin's disciple, Yi Fu, inherited his work and revived the Chan Dharma.
Biography of Wu Ye of Kaiyuan Temple in Fenzhou, Tang Dynasty
The monk Wu Ye, whose surname was Du, was a native of Shangluo in Shangzhou. His mother, Li, suddenly heard a voice in the air saying, 'May I reside here?' Soon after, she became pregnant. On the night of his birth, the room was filled with extraordinary light. When he grew up, he did not play games. He always looked straight ahead when walking and sat in the lotus position. The monks in Shangzhou were amazed and exclaimed, 'This is an unsurpassed vessel of Dharma. He should be ordained quickly to inherit and promote the Three Jewels.' At the age of nine, he told his parents that he wanted to rely on Chan Master Zhi Ben of Kaiyuan Temple in his prefecture. The Chan Master then taught him the Diamond Sutra, the Lotus Sutra, the Vimalakirti Sutra, the Si Yi Sutra, and the Avatamsaka Sutra. He could recite all five lines of text at once without missing a word. At the age of twelve, he was ordained as a novice monk. Whenever he attended lectures, he could understand them as soon as he heard them. When his fellow students had questions, he could analyze and explain them, leading them to profound understanding. At the age of twenty, he received the full precepts from Vinaya Master You in Xiangzhou. After studying the Commentary on the Four-Part Vinaya for one summer, he was able to expound on it. He also lectured on the Nirvana Sutra for the monastic community, holding long Dharma assemblies without fatigue in winter or summer. It can be said that Sheng Zhao was not extinguished, and Lin Yuan was revived again. Later, he heard of the foremost disciple of the Daji Chan School in Hongzhou and went to pay homage. Wu Ye was over six feet tall, standing like a mountain. He always gazed intently when looking at people, and his voice was like a resounding bell. Daji Chan Master was surprised when he saw him and said with a smile, 'A magnificent Buddha hall, but there is no Buddha inside.' Wu Ye then bowed and knelt down, saying, 'As for the literature of the Three Vehicles, I have roughly exhausted its meaning. I have heard that the Chan School says that the mind is Buddha, but I have not been able to understand it.' Daji said, 'The very mind that you have not understood is Buddha; there is nothing else. Not understanding is delusion, and understanding is enlightenment. Delusion is sentient beings, and enlightenment is the path of the Buddha. Without leaving sentient beings, is there another Buddha? It is like a hand making a fist; the fist is the whole hand.' Wu Ye immediately attained enlightenment, weeping with tears and saying to Daji, 'I originally thought that the Buddha path was long and that it would take diligent practice for countless eons to achieve, but today I know that the Dharmakaya
實相本自具足。一切萬法從心所生但有名字無有實者。大寂曰。如是如是。一切法性不生不滅。一切諸法本自空寂經云。諸法從本來常自寂滅相。又云。畢盡空寂舍。又云。諸法空為座。此即諸佛如來住此無所住處。若如是知。即住空寂舍坐空法座。舉足下足不離道場。言下便了更無漸次。所謂不動足而登涅槃山者也。業既傳心印。尋詣曹溪禮祖塔。迴游廬岳天臺及諸名山遍尋聖蹟。自洛抵雍憩西明寺。僧眾咸欲舉請充兩街大德。業默然嘆曰。親近國王大臣非予志也。於是至上黨。節度使相國李抱真與馬燧累有戰功。又激發王武俊同破朱滔。功多勢盛。然好聞賢善。雖千里外必持幣致之。深重業名行。旦夕瞻禮麾幢往來。常有倦色。謂門人曰。吾本避上國浩穰名利。今此又煩接君侯。豈娛心哉。言訖逍遙綿上抱腹山。又往清涼山。于金閣寺讀大藏經。星八週天斯愿方畢。復振錫南下至於西河。初止眾香佛剎。州牧董叔纏請住開元精舍。業謂弟子曰。吾自至此不復有遊方之意。豈吾緣在此邪。於是撞鐘告眾作師子吼雨大法雨。垂二十年並汾之人悉皆向化。憲宗皇帝御宇十有四年素向德音。乃下詔請入內。辭疾不行。明年再降綸旨。稱疾如故。穆宗皇帝即位之年。聖情虔虔思一瞻禮。乃命兩街僧錄靈準公。遠赍敕旨迎請。
【現代漢語翻譯】 現代漢語譯本 實相本來就具足一切。一切萬法從心所生，但只有名字而沒有實體。大寂禪師說：『是這樣的，是這樣的。』一切法性不生不滅。一切諸法本來就是空寂的。《經》中說：『諸法從本來，常自寂滅相。』又說：『完全捨棄空寂。』又說：『諸法以空為座。』這就是諸佛如來安住的無所住之處。如果這樣理解，就是安住在空寂的屋舍，坐在空法的座位上。舉足下足都不離開道場。當下就能明白，更沒有漸進的次第。這就是所謂的不動腳步而登上涅槃山。 慧業禪師既然傳了心印，就前往曹溪參拜六祖慧能的塔。之後又遊歷廬山、天臺山以及各處名山，遍尋聖蹟。從洛陽到達雍州，在西明寺休息。寺里的僧眾都想推舉他擔任兩街的大德。慧業禪師默默嘆息說：『親近國王大臣不是我的志向。』於是前往上黨。節度使、相國李抱真與馬燧多次立下戰功，又激發王武俊一同攻破朱滔，功勞多，勢力大。然而喜歡聽聞賢良之士的事蹟，即使遠在千里之外也必定拿著錢財去拜訪。他非常看重慧業禪師的名聲和德行，早晚都去瞻仰禮拜，儀仗隊伍往來不斷，常常露出疲倦的神色。他對門人說：『我本來是爲了避開京城繁雜的名利，現在又這樣頻繁地接待您，難道能使我快樂嗎？』說完就逍遙自在地前往綿山的抱腹山，又前往清涼山，在金閣寺閱讀大藏經，花了八年時間才完成這個願望。之後又拄著錫杖向南走，到達西河。最初住在眾香佛剎，州牧董叔纏請求他住在開元精舍。慧業禪師對弟子說：『我自從來到這裡，就不再有遊方的想法了，難道是我的緣分在這裡嗎？』於是敲鐘告訴大眾，作獅子吼，降大法雨。二十年來，并州、汾州的人都歸向佛法。憲宗皇帝在位十四年，一向仰慕慧業禪師的德行，於是下詔請他入宮。慧業禪師以生病為理由推辭了。第二年再次降下詔書，慧業禪師仍然稱病推辭。穆宗皇帝即位的那一年，聖上的心意非常虔誠，想瞻仰慧業禪師的容貌，於是命令兩街僧錄靈準公，遠道攜帶皇帝的詔書去迎接慧業禪師。
【English Translation】 English version The true nature is inherently complete. All phenomena arise from the mind, but they are only names without substance. Daji (Great Stillness, referring to a Chan master) said, 'It is so, it is so.' The nature of all dharmas neither arises nor ceases. All dharmas are fundamentally empty and still. The Sutra says, 'All dharmas, from the very beginning, are always in a state of tranquil extinction.' It also says, 'Completely abandon emptiness and stillness.' It also says, 'All dharmas take emptiness as their seat.' This is the place where all Buddhas and Tathagatas dwell without dwelling anywhere. If one knows this, one dwells in the abode of emptiness and stillness, and sits on the seat of the empty dharma. Every step one takes does not leave the Bodhi-mandala (enlightenment place). One understands immediately upon hearing, without gradual stages. This is what is meant by ascending Mount Nirvana (state of enlightenment) without moving one's feet. Having received the transmission of the mind-seal, Chan Master Huiye then went to Caoqi (Caoqi Mountain, where the Sixth Patriarch Huineng resided) to pay homage to the stupa of the Sixth Patriarch Huineng (the Sixth Ancestor of Chan Buddhism). Afterwards, he traveled to Mount Lu, Mount Tiantai, and various other famous mountains, seeking out sacred sites. Arriving from Luoyang (ancient capital of China) to Yongzhou (ancient prefecture in China), he rested at Ximing Temple. The monks there all wanted to recommend him to be a great virtuous monk of the two streets (referring to the two main streets in the capital). Chan Master Huiye sighed silently and said, 'Being close to kings and ministers is not my aspiration.' Thereupon, he went to Shangdang (ancient prefecture in China). The Jiedushi (military governor) and Chancellor Li Baozhen, along with Ma Sui, had repeatedly achieved military merits, and also incited Wang Wujun to jointly defeat Zhu Tao. Their merits were great and their power was strong. However, they liked to hear about the deeds of virtuous people, and even if they were thousands of miles away, they would surely bring money to visit them. He deeply valued Chan Master Huiye's reputation and conduct, and paid homage to him morning and evening, with his entourage coming and going constantly, often showing a tired expression. He said to his disciples, 'I originally wanted to avoid the bustling fame and fortune of the capital, but now I am so frequently receiving you, Lord Marquis. How can this bring me joy?' After saying this, he leisurely went to Baofushan (Embrace Abdomen Mountain) in Mianshang (Mian Mountain), and then went to Mount Qingliang (Clear Cool Mountain), where he read the Great Treasury of Sutras at Jingesi (Golden Pavilion Temple), spending eight years to complete this vow. Afterwards, he traveled south with his tin staff, arriving at Xihe (West River). Initially, he stayed at Zhongxiang Buddhist Temple, and the governor of the prefecture, Dong Shuchan, requested him to stay at Kaiyuan Vihara. Chan Master Huiye said to his disciples, 'Since I came here, I no longer have the intention of traveling around. Could it be that my affinity is here?' Thereupon, he struck the bell to inform the public, roared like a lion, and rained down the great Dharma rain. For twenty years, the people of Bingzhou (ancient prefecture in China) and Fenzhou (ancient prefecture in China) all turned to Buddhism. Emperor Xianzong (Tang Dynasty emperor) had been admiring Chan Master Huiye's virtue for fourteen years, and so he issued an edict inviting him to the palace. Chan Master Huiye declined on the grounds of illness. The following year, he issued another edict, but Chan Master Huiye still declined on the grounds of illness. In the year that Emperor Muzong (Tang Dynasty emperor) ascended the throne, the emperor's heart was very sincere, desiring to see Chan Master Huiye's face, and so he ordered Lingzhun, the Senglu (monk registrar) of the two streets, to travel far away with the emperor's edict to welcome Chan Master Huiye.
準至作禮白之曰。知師絕塵物表糠秕世務。法委國王請師熟慮。此回恩旨不比常時。愿師必順天心不可更辭以疾。相時而動無累後人。業笑曰。貧道何德累煩聖主。行即行矣道途有殊。於是剃髮澡浴至中夜告弟子慧愔等曰。汝等見聞覺知之性。與太虛同壽不生不滅。一切境界本自空寂。無一法可得。迷者不了即為境惑。一為境惑流轉不窮。汝等常知心性本自有之非因造作。猶如金剛不可破壞。一切諸法如影如響無有實者。故經云。唯有一事實餘二則非真。常了一切空無一物。當情是諸佛同用心處。汝等勤而行之。言訖加趺而坐奄然歸寂。嗚呼可謂于生死得自在也。俗齡六十二。僧臘四十二。道俗號慕如喪考妣乃備香華幢幡。遷全身就於城西練若。積香薪而行茶毗。乃有卿雲自天五色凝空。異香西來都馥氛氳。闔境士庶咸皆聞睹。及薪盡火滅。獲設利羅璨若珠玉。弟子慧愔行勤虔縱義幽元度恒泰等。泣血收之。殮以金棺。乃命郢匠琢石為塔。以長慶三年十二月二十一日。安葬于練若之庭。業遷化之歲。州牧楊潛得僧錄準公具述其事。遂為碑頌。敕謚大達國師。塔號澄源焉。
唐長沙東寺如會傳
釋如會。韶州始興人也。大曆八年止國一禪師門下。后歸大寂法集。時禪客仰慕決求心要。僧堂之內床榻為之陷折
【現代漢語翻譯】 現代漢語譯本： 準至上前作禮稟告道：『知道禪師您超脫於世俗之外，視世間事務如糠秕。現在國王委派我來，請禪師您仔細考慮。這次的恩旨不同於往常，希望禪師您務必順應天意，不要再以疾病推辭。要順應時機而行動，不要給後人留下麻煩。』 業禪師笑著說：『貧僧有何德何能，竟勞煩聖上如此。去就去吧，只是道路不同。』於是剃髮沐浴，到半夜告訴弟子慧愔（Huì yīn）等人說：『你們的見聞覺知之性，與太虛空同等壽命，不生不滅。一切境界本來就是空寂的，沒有一法可以得到。迷惑的人不明白，就被境界所迷惑。一旦被境界迷惑，就會流轉不休。你們要常知心性本來就有的，不是因為造作而產生的，猶如金剛一樣不可破壞。一切諸法如影子如迴響，沒有真實的。所以經書上說：『唯有一件事實，其餘二則不是真。』常了知一切皆空無一物，當下之情就是諸佛共同用心之處。你們要勤奮地去實行它。』 說完，業禪師跏趺而坐，安然圓寂。唉，真可謂在生死中得到了自在啊！世俗年齡六十二歲，僧臘四十二年。道俗之人哀慕他，如同死了父母一般，於是準備香花幢幡，將全身移到城西的練若（liàn ruò，寂靜處，寺院）中。堆積香木柴火進行火化。當時有卿雲從天空出現，五色光芒凝聚在空中，奇異的香味從西方傳來，到處都充滿芬芳。整個地區的士人和百姓都親眼目睹。等到柴火燒盡，獲得了舍利，燦爛如珠玉。弟子慧愔（Huì yīn）、行勤（Xíng qín）、虔縱（Qián zòng）、義幽（Yì yōu）、元度（Yuán dù）、恒泰（Héng tài）等人，哭泣著收集舍利，用金棺裝殮。於是命令郢地的工匠雕琢石頭做成塔，在長慶三年十二月二十一日，安葬在練若的庭院中。 在業禪師圓寂的那一年，州牧楊潛（Yáng qián）得到僧錄準公（Zhǔn gōng）詳細敘述了這件事，於是為他撰寫碑文頌揚。朝廷追諡為大達國師，塔號澄源。
唐長沙東寺如會傳
釋如會（Shì rú huì），韶州始興人。大曆八年，師從國一禪師（Guó yī Chánshī）。后歸大寂法集。當時禪客仰慕，決心求得心要。僧堂之內，床榻因此被壓塌。
【English Translation】 English version: Zhunzhi (準至) approached, made a respectful bow, and reported: 'I know that Master, you are beyond worldly affairs, regarding them as chaff. Now the King has commissioned me to request that you consider this carefully. This imperial decree is different from usual. I hope that Master will comply with the will of Heaven and not decline again due to illness. Act according to the times and do not burden future generations.' Master Ye (業) smiled and said: 'What virtue or ability do I, a humble monk, possess to trouble the Holy Lord so much? If I must go, then I shall go, but the paths are different.' Thereupon, he shaved his head, bathed, and at midnight, he told his disciples Huiyin (慧愔) and others: 'The nature of your seeing, hearing, awareness, and knowing is co-eternal with the Great Void, neither arising nor ceasing. All realms are inherently empty and still, and there is no dharma to be attained. Those who are deluded do not understand and are thus惑 by realms. Once惑 by realms, they will transmigrate endlessly. You must always know that the nature of mind is inherent and not created, like diamond, indestructible. All dharmas are like shadows and echoes, without substance. Therefore, the sutra says: 'There is only one reality, the other two are not true.' Always understand that all is empty and there is nothing. The present moment is where all Buddhas use their minds together. You must diligently practice it.' After speaking, Master Ye sat in the lotus position and peacefully passed away. Alas, it can be said that he attained freedom in life and death! His secular age was sixty-two, and his monastic age was forty-two. Both monks and laypeople mourned him as if they had lost their parents. They prepared incense, flowers, and banners, and moved his whole body to the quiet hermitage (lian ruo 練若) west of the city. They piled up fragrant firewood and performed cremation. At that time, auspicious clouds appeared in the sky, and five-colored light condensed in the air. A strange fragrance came from the west, filling the air with fragrance. All the scholars and common people in the area witnessed it. When the firewood was exhausted, they obtained relics, shining like pearls and jade. Disciples Huiyin (慧愔), Xingqin (行勤), Qianzong (虔縱), Yiyou (義幽), Yuandu (元度), and Hengtai (恒泰) wept as they collected the relics and placed them in a golden coffin. Then they ordered artisans from Ying (郢) to carve a stone pagoda, and on the twenty-first day of the twelfth month of the third year of Changqing (長慶), they buried him in the courtyard of the hermitage. In the year that Master Ye passed away, the governor of the state, Yang Qian (楊潛), received a detailed account of the matter from the monk registrar Zhun Gong (準公), and thus wrote an inscription praising him. The court posthumously conferred upon him the title of Great Attainment National Teacher, and the pagoda was named Chengyuan (澄源).
Biography of Ruhuai (如會) of Dongsi (東寺) Temple in Changsha (長沙) of the Tang Dynasty
The monk Ruhuai (如會) was from Shixing (始興) in Shaozhou (韶州). In the eighth year of Dali (大曆), he studied under Chan Master Guoyi (國一禪師). Later, he returned to the Dharma assembly of Daji (大寂). At that time, the Chan practitioners admired him and were determined to seek the essence of the mind. Inside the monks' hall, the beds were crushed under the weight.
。時號折床會。猶言鑿佛床也。后徇請居長沙東寺焉。自大寂去世其法門鼎盛時無可敵。諺謂東寺為禪窟。斷可知矣。時相國崔公群慕會之風來謁于門。答對瀏亮辭咸造理。自爾為師友之契。初群與皇甫镈。議上憲宗尊號。因被镈構出為湖南觀察。閑豫歸心於會也。至穆宗長慶癸卯歲終於寺。春秋八十。時井泉預枯異香馝馥。遷塔于城南。廉使李翱盡毀近城墳塔。唯留會所瘞浮圖。以筆題曰。獨留此塔以別賢愚矣。劉膳部軻著碑焉。敕謚傳明大師。塔曰永際。亦呼所居為夾山和尚是歟。
唐南陽丹霞山天然傳
釋天然。不知何許人也。少入法門而性梗概。謁見石頭禪師默而識之。思召其自體得實者。為立名天然也。乃躬執爨凡三年始遂落飾。後於岳寺希律師受其戒法。造江西大寂會。寂以言誘之。應答雅正。大寂甚奇之。次居天臺華頂三年。又禮國一大師。元和中上龍門香山。與伏牛禪師為物外之交。後於慧林寺遇大寒。然乃焚木佛像以御之。人或譏之。曰吾茶毗舍利。曰木頭何有。然曰。若爾者何責我乎。元和三年晨過天津橋橫臥。會留守鄭公出。呵之不去。乃徐仰曰。無事僧。留守異之。乃奉束素衣兩襲月給米麵。洛下翕然歸信。至十五年春言。吾思林泉。乃入南陽丹霞山結庵。以長慶四年六月。告
【現代漢語翻譯】 現代漢語譯本：當時被稱為『折床會』，也就是鑿佛床的意思。後來應邀居住在長沙東寺。自從大寂（馬祖道一，709-788）去世后，他的法門鼎盛一時，無人能及。俗話說東寺是禪窟，由此可見一斑。當時宰相崔群仰慕他的風範，前來拜訪。慧能的回答清晰明瞭，言辭深奧有理。從此兩人結為師友。當初崔群與皇甫镈商議給憲宗皇帝上尊號，因此被皇甫镈陷害，外放為湖南觀察使。閑暇時，他一心向往慧能。到了穆宗長慶癸卯年，慧能在寺中去世，享年八十歲。當時井水預先枯竭，異香撲鼻。遷葬到城南。廉使李翱拆毀了靠近城墻的墳墓和佛塔，只留下慧能的墓塔，並用筆題寫道：『唯獨留下這座塔，用來區分賢愚。』劉膳部軻為他撰寫了碑文。朝廷追諡為傳明大師，塔名為永際。也有人稱他所居住的地方為夾山和尚。 唐南陽丹霞山天然禪師傳 釋天然，不知道是哪裡人。年輕時進入佛門，性格剛直。拜見石頭禪師（石頭希遷，700-790）后，石頭禪師默默地認識了他，認為他能領悟自體的真實，因此給他取名為天然。於是天然親自在廚房做飯三年，才剃度出家。後來在岳寺從希律師那裡接受戒法。前往江西拜見大寂（馬祖道一）。馬祖道一用言語引導他，天然的回答文雅端正。馬祖道一非常欣賞他。之後在天臺華頂住了三年。又拜見國一大師。元和年間，他登上龍門香山，與伏牛禪師結為物外之交。後來在慧林寺遇到大寒，天然就焚燒木製的佛像來取暖。有人譏諷他，他說：『我這是火化舍利。』那人說：『木頭哪有什麼舍利？』天然說：『如果這樣，你又何必責備我呢？』元和三年，早上經過天津橋時，天然橫臥在橋上。恰逢留守鄭公出行，呵斥他離開，天然卻不走。於是慢慢地仰起頭說：『無事僧。』留守感到驚異，於是贈送他兩套素衣，每月供給米麵。洛陽一帶的人都紛紛歸信他。到了元和十五年春天，天然說：『我想念山林泉水。』於是進入南陽丹霞山結庵。到了長慶四年六月，他告訴
【English Translation】 English version: At that time, it was called 'Zhe Chuang Hui', which meant chiseling the Buddha's bed. Later, he was invited to reside in Dongsi Temple in Changsha. Since the death of Daji (Mazu Daoyi, 709-788), his Dharma gate was at its peak, and no one could match it. The saying goes that Dongsi Temple is a Zen cave, which shows its importance. At that time, Prime Minister Cui Qun admired his style and came to visit. Huineng's answers were clear and profound, and his words were reasonable. From then on, the two became teachers and friends. Initially, Cui Qun and Huangfu Bo discussed giving Emperor Xianzong a title of honor, so he was framed by Huangfu Bo and sent out as Hunan Observation Commissioner. In his spare time, he yearned for Huineng. In the Gui Mao year of the Changqing era of Emperor Muzong, Huineng passed away in the temple at the age of eighty. At that time, the well water dried up in advance, and the fragrance was fragrant. He was moved to the south of the city for burial. Lian Shi Li Ao demolished the tombs and pagodas near the city wall, leaving only Huineng's tomb pagoda, and wrote with a pen: 'Only this pagoda is left to distinguish the wise from the foolish.' Liu Shanbu Ke wrote an inscription for him. The court posthumously named him Master Chuanming, and the pagoda was named Yongji. Some people also call the place where he lived the Jiashan monk. Biography of Zen Master Tianran of Danxia Mountain, Nanyang, Tang Dynasty 釋 Tianran, I don't know where he is from. He entered the Buddhist gate when he was young and had a straightforward personality. After visiting Zen Master Shitou (Shitou Xiqian, 700-790), Zen Master Shitou silently recognized him and believed that he could understand the truth of his own body, so he named him Tianran. So Tianran personally cooked in the kitchen for three years before he shaved his head and became a monk. Later, he received the precepts from Lawyer Xi in Yue Temple. He went to Jiangxi to visit Daji (Mazu Daoyi). Mazu Daoyi guided him with words, and Tianran's answers were elegant and correct. Mazu Daoyi admired him very much. After that, he lived in Tiantai Huading for three years. He also visited Grand Master Guoyi. During the Yuanhe period, he ascended Longmen Xiangshan and became friends with Zen Master Funiu. Later, he encountered severe cold in Huilin Temple, so Tianran burned wooden Buddha statues to keep warm. Someone ridiculed him, and he said, 'I am cremating sarira.' The man said, 'How can there be sarira in wood?' Tianran said, 'If so, why do you blame me?' In the third year of Yuanhe, when passing by Tianjin Bridge in the morning, Tianran lay across the bridge. It happened that the garrison Zheng Gong was traveling and scolded him to leave, but Tianran did not leave. So he slowly raised his head and said, 'A monk who has nothing to do.' The garrison was surprised, so he gave him two sets of plain clothes and provided rice and noodles every month. People in Luoyang believed in him. In the spring of the fifteenth year of Yuanhe, Tianran said, 'I miss the mountains and springs.' So he entered Danxia Mountain in Nanyang to build a hermitage. In June of the fourth year of Changqing, he told
門人曰。備沐浴吾將欲行矣。乃戴笠策杖入屨垂一足。未及地而卒。春秋八十六。膳部員外郎劉軻撰碑紀德焉。敕謚智通禪師。塔號妙覺。
唐常州芙蓉山太毓傳
釋太毓。姓范氏。金陵人也。年才一紀志在出家。乃禮牛頭山忠禪師而師事焉。於是勇猛精進求其玄旨。法器外朗神㦗內融。雖明瞭一乘而具足萬行。往雍京安國寺進受具戒。袖然出衆。加復威儀整肅妙相殊特。如大海之不可測。如虛空之不可量。巡禮道場攝心凈域。雖智慧通達不假因師。而印可證明必從先覺。遂謁洪井大寂禪師。睹相而了達法身。剎那而頓成大道。於時天下佛法極盛無過洪府。座下賢聖比肩得道者。其數頗眾。毓與天徹禪師大宣教禪師大智禪師。皆昆仲也。既而南北觀方曾無告憚。俾廣聞見閑養聖胎耳。元和十三年止於毗陵義興芙蓉山。故得名于山焉。毓為緣作因有應無著。故所居感化所至悅隨。道俗相望動盈萬數。自此江南之人悟禪理者多矣。時相國崔公群坐失守出分司。后為華州由三峰出鎮宣城。其地雖邇其人則遐。崔公深樂禮謁。致命誠請。毓以感念而現大悲為心莫不果欲隨緣遊方。順命寶曆元年至於宛陵禪定寺。所以隨順而揚教也。至明年告歸齊雲山。九月合朔色相不動而示滅于山之院。享年八十。僧臘五十八。是
【現代漢語翻譯】 現代漢語譯本： 門人說：『我已經準備好沐浴，即將離世了。』於是他戴上斗笠，拄著枴杖，穿上鞋子，一隻腳剛要落地時就去世了，享年八十六歲。膳部員外郎劉軻撰寫碑文來紀念他的功德。朝廷追諡他為智通禪師，塔號為妙覺。
唐朝常州芙蓉山太毓的傳記
釋太毓，姓范氏，是金陵人。年僅十一歲時就立志出家，於是拜牛頭山忠禪師為師。從此勇猛精進，尋求佛法的玄妙旨意。他的法器外表光明，精神智慧內在融合。雖然已經明白了一乘佛法，但仍然具足萬行。前往雍京安國寺受具足戒，他的優秀超出了眾人。而且他的威儀莊嚴整肅，相貌奇特，如同大海一樣深不可測，如同虛空一樣不可衡量。他巡禮各個道場，收攝心神于清凈的境域。雖然他的智慧通達，不需要依靠老師，但印可證明必須來自先覺。於是他拜謁洪井大寂禪師，見到他的相貌就了達了他的法身，剎那間就頓悟了大道。當時天下佛法極其興盛，沒有超過洪府的。座下的賢聖比肩，得道的人數眾多。太毓與天徹禪師、大宣教禪師、大智禪師都是兄弟。之後他們南北遊歷，從不懈怠，爲了廣泛地增長見聞，閑暇時涵養聖胎。元和十三年，他住在毗陵義興的芙蓉山，因此以山為名。太毓隨緣而作，有求必應，沒有執著。因此他所居住的地方都能感化人心，所到之處人們都喜悅跟隨。道俗之人互相觀望，人數眾多，動輒上萬。從此江南之人領悟禪理的就很多了。當時相國崔群因失職而被降職為分司，後來擔任華州，從三峰出兵鎮守宣城。那個地方雖然很近，但那裡的人卻很疏遠。崔公非常喜歡禮敬拜謁他，竭盡誠意地請求他。太毓以感念之心而示現大悲，以滿足人們的願望為心，沒有不隨順因緣遊歷四方的。順應天命，寶曆元年到達宛陵禪定寺，因此隨順世俗而弘揚佛法。到第二年，他告別返回齊雲山。九月朔日，色身不動，在山的寺院中示現圓寂，享年八十歲，僧臘五十八年。
【English Translation】 English version: A disciple said, 'I am prepared to bathe and will soon depart.' Then he put on his hat, leaned on his staff, put on his shoes, and passed away just as one foot was about to touch the ground. He was eighty-six years old. Liu Ke, an official of the Ministry of Provisions, wrote an inscription on a stele to commemorate his virtues. The emperor posthumously conferred upon him the title of 'Zen Master Zhitong,' and his pagoda was named 'Wonderful Enlightenment'.
Biography of Tai Yu of Furong Mountain in Changzhou during the Tang Dynasty
The monk Tai Yu, whose surname was Fan, was a native of Jinling. At the young age of eleven, he aspired to leave home and became a disciple of Zen Master Zhong of Niutou Mountain. From then on, he advanced with courage and diligence, seeking the profound meaning of the Dharma. His Dharma vessel shone brightly on the outside, and his spiritual wisdom was harmoniously integrated within. Although he understood the One Vehicle of Buddhism, he still practiced all kinds of virtuous deeds. He went to Anguo Temple in Yongjing to receive the full precepts, and his excellence surpassed the crowd. Moreover, his demeanor was solemn and dignified, and his appearance was extraordinary, like the unfathomable ocean and the immeasurable void. He visited various monasteries, focusing his mind on pure realms. Although his intelligence was profound and he did not need to rely on a teacher, he still sought endorsement and proof from those who were enlightened before him. Therefore, he visited Zen Master Daji of Hongjing, and upon seeing his appearance, he understood his Dharmakaya, and in an instant, he attained the Great Way. At that time, Buddhism was extremely prosperous throughout the land, and there was no place more so than Hong Prefecture. The virtuous and wise people under his seat were shoulder to shoulder, and the number of those who attained enlightenment was quite large. Tai Yu and Zen Master Tianche, Zen Master Daxuanjiao, and Zen Master Dazhi were all brothers. Afterwards, they traveled north and south, never weary, in order to broaden their knowledge and cultivate their sacred embryo in leisure. In the thirteenth year of the Yuanhe era, he resided on Furong Mountain in Yixing, Biling, hence the mountain became his namesake. Tai Yu acted according to conditions, responding to every request without attachment. Therefore, the places where he resided were able to transform people, and wherever he went, people were delighted to follow. The number of lay and monastic people who looked up to him was numerous, often reaching tens of thousands. From then on, many people in Jiangnan came to understand the principles of Zen. At that time, the Prime Minister Cui Qun was demoted from his position and assigned to a subordinate post. Later, he served in Huazhou and led troops from Sanfeng to defend Xuanzhou. Although the place was near, the people there were distant. Prime Minister Cui greatly enjoyed paying respects to him and sincerely requested his presence. Tai Yu, with a heart of gratitude and great compassion, fulfilled people's desires and traveled to all directions according to conditions. Obeying the mandate, in the first year of the Baoli era, he arrived at Chan Ding Temple in Wanling, thus propagating the Dharma in accordance with worldly customs. In the following year, he bid farewell and returned to Qiyun Mountain. On the first day of the ninth month, his physical body remained motionless, and he manifested Nirvana in the temple on the mountain, at the age of eighty, with fifty-eight years as a monk.
日也天地如慘草木如摧。鳥獸悲啼云泉斷咽。緇徒士庶孺慕充窮。十月棲神于院之庭。從其宜也。弟子至孚契真清斡等。慨吾師示滅而後學徒存。太和二年。相國韋處厚素尚玄風道心惇篤。以事奏聞。天子爰降德音褒以殊禮。追諡號塔名。越州刺史陸亙摛翰論撰焉。
唐南嶽西園蘭若曇藏傳(靈彖超岸)
釋曇藏。不知何許人也。得禪訣于大寂之門。后見石頭希遷禪師。所謂再染謂之赪也。貞元二年嘉遁于沖岳。棲止峰之絕頂。晚年苦於腳疾。移下西園結茅。參請者繁熾。太和元年終於岳中。享齡七十。先是藏養一犬尤靈。嘗夜經行息坐次。其犬銜藏之衣歸房。乃于門閫旁伏守而吠。聲不絕頻奮身作猛噬之勢。詰旦視之。東廚有大蟒蛇。身長數丈。蟠繞小舍為之岌嶪。呀張其口虓闞其聲。毒氣漫然。侍者白藏亟去迴避。藏曰。死而可逃何遠之有。彼以毒來我以慈受。毒無自性激發則強。慈茍無緣冤親一揆。無人無我法性俱空。言訖其蟒蛇按首徐行閃然不見。又嘗一夜有群盜。其犬亦銜藏衣。藏語盜曰。諸君山叟茅舍有中意物任拈去。終無小吝之分。盜感其言散分下山矣。又荊州永泰寺釋靈彖姓蕭氏。蘭陵人也。其胄裔則後梁為周所滅支屬星分。彖父居長沙為編戶矣。生彖宛有出塵之誓。遇諸禪會罕不登臨
。止泊維青優遊自得。長慶元年住百家巖寺。未幾徙步江陵。太守王潛請居永泰寺。太和三載六月二十三日終於住寺。春秋七十五。建塔于州北存焉。又釋超岸。丹陽人也。先遇鶴林素禪師。處眾拱默而已。天寶二載至撫州蘭若得大寂開發。四方毳侶依之。
唐鄂州大寂院無等傳
釋無等。姓李氏。今東京尉氏人也。負志卓犖辭氣貞正。少隨父官于南康。頻游梵剎向僧瞻像。往即忘歸。既作沙門遇道一禪師在龔公山學侶蟻慕。等求法于其間挺然出類。元和七年游漢上。后至武昌睹郡西黃鵠山奇秀。遂結茅分衛。由此巴蜀荊襄尚玄理者。無遠不至矣。大和元載屬相國牛公僧孺出鎮三江。聞等道香普熏遐邇。命駕枉問。風虎相須為法重人。牛公慮其蘭若不隸名籍。特為秦題曰大寂也。憧憧往來堂無虛位。至四年十月示滅。年八十二。弟子誓通奉全身入塔焉。
唐天目山千頃院明覺傳
釋明覺。俗姓猷。河內人也。祖為官嶺南。后徙居為建陽人也。覺儒家之子風流蘊藉好問求知。曾無倦懈。宿懷道性。聞道一禪師于佛跡嶺行禪法。往造焉遂依投剃染。由此即愿觀方。衡岳天臺四明遍嘗法味。復于徑山留心請決。數夏負薪面䵟手胝。下山至杭州大云寺。禁足院門。續移止湖畔青山頂。結庵而止。屬范
【現代漢語翻譯】 現代漢語譯本：止泊維青（僧人名，具體含義不詳），優遊自得。長慶元年，居住在百家巖寺。不久後步行前往江陵。太守王潛邀請他居住在永泰寺。太和三年六月二十三日，在寺中圓寂，享年七十五歲。在州北建塔安葬。還有釋超岸（僧人名，具體含義不詳），是丹陽人。早年遇到鶴林素禪師（僧人名，具體含義不詳），在僧眾中沉默寡言。天寶二年到達撫州蘭若，得到大寂禪師（僧人名，具體含義不詳）的啓發，四方僧侶都來依附他。
唐鄂州大寂院無等傳
釋無等（僧人名，具體含義不詳），姓李，是現在的東京尉氏人。志向高遠，氣度剛正。年少時跟隨父親在南康做官，經常遊覽寺廟，瞻仰佛像，常常流連忘返。出家為僧后，遇到道一禪師（僧人名，具體含義不詳）在龔公山，學徒們像螞蟻一樣聚集。無等在他們中間求法，卓爾不群。元和七年，遊歷漢上。後來到達武昌，看到郡西黃鵠山奇特秀麗，於是結茅居住。從此，巴蜀荊襄崇尚玄理的人，沒有遠近不來的。大和元年，正值宰相牛僧孺（人名）出鎮三江，聽說無等的道風遠播，親自前往拜訪。如同風和虎互相呼應，因為重視佛法而尊重人才。牛僧孺考慮到他的蘭若沒有登記在冊，特意題寫匾額為『大寂』。來往的人絡繹不絕，禪堂沒有空位。到四年十月圓寂，享年八十二歲。弟子誓通（僧人名，具體含義不詳）將他的全身供奉入塔。
唐天目山千頃院明覺傳
釋明覺（僧人名，具體含義不詳），俗姓猷，是河內人。祖上在嶺南做官，後來遷居到建陽。明覺是讀書人家的孩子，風流倜儻，喜歡提問求知，從不厭倦懈怠。宿世懷有道性。聽說道一禪師（僧人名，具體含義不詳）在佛跡嶺修行禪法，前往拜訪，於是依附剃度。從此立志遊歷四方，衡岳、天臺、四明各地都品嚐過佛法的滋味。又在徑山留心請教。幾個夏天裡，砍柴、磨面，手腳都磨出了老繭。下山後到達杭州大云寺，在禁足院門前。後來移居到湖畔青山頂，結庵居住。正逢范...
【English Translation】 English version: Zhi Bo Wei Qing (monk's name, specific meaning unknown) lived a leisurely and contented life. In the first year of Changqing, he resided in Baijiayan Temple. Not long after, he walked to Jiangling. Prefect Wang Qian invited him to reside in Yongtai Temple. On the 23rd day of the sixth month of the third year of Taihe, he passed away in the temple at the age of seventy-five. A pagoda was built to enshrine him north of the prefecture. Also, there was Shi Chao An (monk's name, specific meaning unknown), a native of Danyang. He first encountered Zen Master Helin Su (monk's name, specific meaning unknown). He remained silent and reserved among the monks. In the second year of Tianbao, he arrived at the Lanruo in Fuzhou and was enlightened by Daji (monk's name, specific meaning unknown). Monks from all directions came to rely on him.
Biography of Wu Deng of Daji Temple in Ezhou, Tang Dynasty
Shi Wu Deng (monk's name, specific meaning unknown), whose surname was Li, was a native of Weishi in present-day Tokyo. He had lofty aspirations and a righteous character. As a young man, he followed his father to Nankang as an official, and frequently visited temples, admiring the Buddha images, often forgetting to return. After becoming a monk, he encountered Zen Master Dao Yi (monk's name, specific meaning unknown) at Gonggong Mountain, where students gathered like ants. Wu Deng sought the Dharma among them and stood out from the crowd. In the seventh year of Yuanhe, he traveled to Hanshang. Later, he arrived in Wuchang and saw the extraordinary beauty of Huanghu Mountain west of the prefecture, so he built a thatched hut and lived there. From then on, those in Bashu and Jingxiang who admired profound principles came from near and far. In the first year of Dahe, when Chancellor Niu Sengru (person's name) was stationed in Sanjiang, he heard that Wu Deng's virtuous reputation had spread far and wide, so he personally visited him. Like the wind and the tiger responding to each other, he valued talent because of his respect for the Dharma. Niu Sengru, considering that his Lanruo was not registered, specially inscribed the plaque 'Daji'. People came and went in an endless stream, and there were no empty seats in the hall. He passed away in the tenth month of the fourth year, at the age of eighty-two. His disciple Shi Tong (monk's name, specific meaning unknown) enshrined his whole body in a pagoda.
Biography of Ming Jue of Qianqing Temple on Tianmu Mountain, Tang Dynasty
Shi Ming Jue (monk's name, specific meaning unknown), whose secular surname was You, was a native of Henan. His grandfather served as an official in Lingnan, and later moved to Jianyang. Ming Jue was the son of a scholar, elegant and refined, fond of asking questions and seeking knowledge, never tired or lazy. He had a predestined inclination towards the Way. Hearing that Zen Master Dao Yi (monk's name, specific meaning unknown) was practicing Zen at Foji Ridge, he went to visit him and became a monk. From then on, he aspired to travel to various places, and tasted the flavor of the Dharma in Hengyue, Tiantai, and Siming. He also stayed at Jingshan to seek instruction. For several summers, he chopped wood, ground flour, and his hands and feet became calloused. After descending the mountain, he arrived at Dayun Temple in Hangzhou and stayed outside the gate of the restricted area. Later, he moved to the top of Qingshan Mountain by the lake and built a hermitage to live in. It happened that Fan...
陽盧中丞向風躬謁。召歸州治大云寺住持。元和十五年。避嫌遠囂隱天目山。是山也特秀基墟跨涉四郡。有上下龍潭深不可測。怪物往往出於中。有白鹿毛質詭異。土人謂為山神也覺遁是中檀信為禪宇。長慶三年春及冬至明年二月大旱。野火蔓延欲燒院。僧惶懅。覺曰。吾與此山有緣火當速滅。少選雷雨驟作其火都滅。遠近驚歎。以太和五年七月十九日。示疾而亡。
唐杭州秦望山圓修傳
釋圓修。姓潘氏。福州閩人也。生而岐嶷長而俊邁。忽思拔俗尋事名師。剔發變衣。年滿於嵩陽會善寺納戒。既而儀表容與日新厥德。研窮經論。俄約觀方。遇百丈山海禪師根教相符遂明心要。持杯振錫而抵于杭。見秦望山峻極之勢有長松枝繁結蓋。遂棲止於松巔。時感鵲復巢于橫枝。物我都忘。羽族馴狎。由茲不下近四十秋。每一太守到任。則就瞻仰。號鳥窠禪師焉。洎元和初邦伯裴常棣酷重其道。請下結庵者至於三四。或為參請者說法。裴侯命八屬宰官同力造伽藍。移廢額曰招賢。以居之。太和七年癸丑歲九月二十二日端坐怡然歸寂。享年九十九。僧臘八十。杭之累政良守無不傾重。稅駕樹陰請談玄極。不覺更仆移辰矣。今塔在石甑山下。南嶽僧唯貞為塔銘焉。近有盜發其塔。且多怪異。止收得銘志而已。
【現代漢語翻譯】 現代漢語譯本 陽盧中丞向風恭敬地拜謁了他，之後被召回歸州，主持大云寺。元和十五年，爲了避嫌遠離喧囂，他隱居於天目山。這座山特別秀麗，山的基礎橫跨四個郡。山中有上下龍潭，深不可測，時常有怪物出沒其中。還有一種白鹿，毛的質地奇異，當地人稱之為山神。覺遁就在這裡，檀越信士為他建造禪房。長慶三年春天到冬天，直到第二年二月，發生大旱，野火蔓延，將要燒到寺院。僧人們驚慌恐懼。覺遁說：『我與這座山有緣分，火應當很快熄滅。』不久，雷雨驟然而至，火全部熄滅了，遠近的人都驚歎不已。太和五年七月十九日，他示現疾病而圓寂。
唐杭州秦望山圓修傳
釋圓修，姓潘，是福州閩縣人。他生來就聰慧，長大后俊朗灑脫。忽然想要擺脫世俗，尋找名師。於是剃髮更衣，在嵩陽會善寺受具足戒。之後，他的儀表容止日益美好，德行也日漸增長，深入研究經論。不久后，他打算遊歷四方，遇到了百丈山海禪師，兩人根器和教義相符，於是明白了心要。他手持缽盂，拄著錫杖，來到了杭州。看到秦望山高峻挺拔，有一棵高大的松樹枝繁葉茂，像傘蓋一樣，於是就在松樹頂上棲身。當時，他感應到喜鵲在橫枝上築巢。他忘卻了自身和外物，鳥類也馴服親近他。從此以後，將近四十年沒有下山。每一任太守到任，都會來瞻仰他，稱他為鳥窠禪師。到了元和初年，地方長官裴常棣非常敬重他的道行，請他下山結廬，甚至三四次。或者為前來參拜請教的人說法。裴侯命令八個屬縣的官員一同建造伽藍（僧寺），將廢棄的匾額改為『招賢』，讓他居住在那裡。太和七年癸丑歲九月二十二日，他端坐安詳地圓寂了，享年九十九歲，僧臘八十年。杭州歷任的賢良長官沒有不敬重他的，他們停下車駕在樹蔭下，請他談論玄妙的道理，不知不覺就換了僕人，時間也過去了很久。現在他的塔在石甑山下，南嶽僧人唯貞為他寫了塔銘。最近有人盜掘了他的塔，而且有很多怪異的事情發生，只找到了墓誌銘而已。
【English Translation】 English version Zhongcheng Xiang Feng of Yanglu respectfully paid his respects to him. Later, he was summoned back to Guizhou to preside over Dayun Temple. In the fifteenth year of Yuanhe (820 AD), to avoid suspicion and stay away from the noise, he went into seclusion in Mount Tianmu. This mountain is particularly beautiful, its base spanning four prefectures. There are upper and lower Dragon Pools in the mountain, unfathomable, and monsters often appear in them. There is also a white deer with strange fur, which the locals call the mountain god. Juedun was there, and lay believers built a Zen room for him. From the spring to the winter of the third year of Changqing (823 AD), until February of the following year, there was a severe drought, and wildfires spread, threatening to burn down the temple. The monks were frightened and terrified. Juedun said, 'I have a karmic connection with this mountain, and the fire should be extinguished soon.' Soon, a thunderstorm suddenly occurred, and the fire was completely extinguished, astonishing people far and near. On the nineteenth day of the seventh month of the fifth year of Taihe (831 AD), he manifested illness and passed away.
Biography of Yuanxiu of Qinwang Mountain in Hangzhou, Tang Dynasty
The Buddhist monk Yuanxiu, whose surname was Pan, was a native of Min County in Fuzhou. He was intelligent from birth and handsome and unrestrained as he grew up. He suddenly wanted to break away from the mundane world and seek a famous teacher. So he shaved his head and changed his clothes, and received the full precepts at Songyang Huishan Temple. After that, his appearance and demeanor became more and more refined, and his virtue increased day by day, deeply studying the scriptures and treatises. Soon after, he planned to travel around, and met Zen Master Hai of Baizhang Mountain, whose roots and teachings were in harmony with his own, so he understood the essence of the mind. Holding his alms bowl and carrying his tin staff, he arrived in Hangzhou. Seeing the towering Qinwang Mountain, with a tall pine tree with lush branches like an umbrella, he settled on the top of the pine tree. At that time, he sensed magpies building nests on the horizontal branches. He forgot himself and external objects, and the birds became tame and close to him. From then on, he did not descend the mountain for nearly forty years. Every time a new prefect took office, they would come to pay their respects to him, calling him the Bird's Nest Zen Master. In the early years of Yuanhe (806-820 AD), the local official Pei Changdi greatly respected his Taoist practice, and invited him to come down the mountain to build a hut, even three or four times. Or he would preach to those who came to visit and ask for advice. Marquis Pei ordered the officials of the eight subordinate counties to jointly build a sangharama (monastery), changing the abandoned plaque to 'Recruiting the Wise,' to let him live there. On the twenty-second day of the ninth month of the year Guichou (833 AD) in the seventh year of Taihe, he passed away peacefully while sitting upright, at the age of ninety-nine, with eighty years of monastic life. The virtuous officials who had served in Hangzhou all respected him, stopping their carriages in the shade of the trees to ask him to talk about profound principles, and before they knew it, they had changed servants and a long time had passed. Now his pagoda is at the foot of Shizeng Mountain, and the monk Weizhen of Nanyue wrote an inscription for his pagoda. Recently, someone robbed his pagoda, and many strange things happened, and only the epitaph was found.
唐池州南泉院普愿傳
釋普愿。俗姓王。鄭州新鄭人也。其宗嗣于江西大寂。大寂師南嶽觀音讓。讓則曹溪之蒙子也。于愿為大父。其高曾可知也。則南泉之禪有自來矣。愿在孕母不喜葷血。至德二年跪請于父母乞出家。脫然有去羈鞅之色。乃投密縣大隈山大慧禪師受業。苦節篤勵胼胝皸瘃。不敢為身主。其師異之。大曆十二年愿春秋三十矣。詣嵩山會善寺皓律師受具。習相部舊章究毗尼篇聚之學。后游講肆上楞伽頂入華嚴海會。抉中百門觀之關鑰。領玄機于疏論之外。當其鋒者皆旗靡轍亂。大寂門下八百餘人。每參聽之後尋繹師說。是非紛錯。愿或自默而語。群論皆弭。曰夫人不言乃言爾耳。自後含景匿耀。似不能言者。人以其無法說或扣其關。亦堅拒不泄。時有密賾其機者。微露頭角。乃知其非無法說時未至矣。貞元十一年拄錫池陽南泉山。堙谷刊木以構禪宇蓑笠飯牛溷于牧童。斫山畬田種食以饒。足不下南泉三十年矣。夫洪鐘不為莛撞發聲。聲之者故有待矣。太和年初宣使陸公亙前池陽太守。皆知其抗跡塵外為四方法眼。與護軍彭城劉公。同迎請下山北面申禮。不經再歲。毳衣之子奔走道途不下數百人。太和甲寅歲十月二十一日示疾。十二月二十三日。有白虹貫于禪室后峰。佔之者得非南泉謝世乎。是日
西峰巨石崩。聲數十里當晝有乳虎繞禪林。而號。眾咸異之。二十五日東方明告門人曰星翳燈幻亦久矣。勿謂吾有去來也。言訖而謝。春秋八十七。僧臘五十八。契元文暢等凡九百人。皆布衣墨巾泣血于山門。赴喪會葬者相繼于路。哀號之聲震於崖谷。乙卯歲門人奉全身於靈塔。從其教也。膳部員外郎史館修撰。劉軻欽若前烈追德頌美焉。
唐澧陽云巖寺曇晟傳
釋曇晟。俗姓王氏。鐘陵建昌人也。始生有自然胎衣。右袒猶緇服焉。遂請出家于石門。年滿具法。參見百丈山海禪師。二十年為侍者。職同慶喜法必我聞身若中涓心居散位。續受藥山舉發全了無疑。化徒孔勤。受益者眾。以太和三年己酉十月二十七日示滅。敕謚大師號無相。塔名凈勝焉。
系曰。商那和修。華言胎衣也。以其生帶衣而誕以繒肉。而非幼為繃褓長且稱身。出家成法服。至入滅阇維方為煨燼焉。晟師之有胎衣止不及為嬰兒已往之服耳。此近叔離尼商那尊者也。思過半矣。何邪晟師去聖懸遠。和修佛滅百年。將胎衣示有行果之徒也。今晟以胞袒絡化其教理之世。不其難乎。故曰思過半矣。
唐荊州福壽寺甄公傳
釋甄公。姓魯氏。江陵人也。少而警慧。七歲誦通詩雅。遂應州舉。三上中第未釋褐。與沙門議論玄理
【現代漢語翻譯】 現代漢語譯本：西峰的巨石崩塌，響聲數十里，正午時分有小老虎在禪林周圍吼叫。眾人都對此感到驚異。二十五日，東方發亮時，曇晟告訴門人說：『星光隱沒，燈火幻滅，這樣的日子也已經很久了。不要認為我有什麼來去。』說完就圓寂了。享年八十七歲，僧臘五十八年。契元、文暢等共九百人，都穿著粗布衣服，繫著黑色頭巾，在山門前泣血。前往奔喪和參加葬禮的人絡繹不絕，哀號的聲音震動山崖山谷。乙卯年，門人將他的全身供奉在靈塔中，遵從了他的教誨。膳部員外郎、史館修撰劉軻欽佩他的高尚品德，追念他的美德並加以頌揚。
唐澧陽云巖寺曇晟傳
釋曇晟（釋迦牟尼的弟子），俗姓王氏，是鐘陵建昌人。他出生時就有天然的胎衣，右袒的樣子就像穿著僧袍一樣。於是請求在石門出家。成年後受具足戒。參見百丈山海禪師（禪師名）。二十年來擔任侍者。職責如同慶喜（阿難的別名），佛法必定由我聽聞，身雖如同中涓，心卻居於閑散之位。後來接受藥山（地名）的啓發，完全明白沒有疑惑。教化徒弟非常勤奮，受益的人很多。在太和三年己酉年十月二十七日示寂。皇帝敕謚大師的稱號為無相，塔的名字叫凈勝。
系曰：商那和修（人名），用華語來說就是胎衣。因為他出生時帶著胎衣，用絲綢和肉包裹著，而不是從小用襁褓包裹，長大后才穿合身的衣服。出家后才穿上僧服，直到入滅火化后才化為灰燼。曇晟（人名）大師有胎衣，只是沒有經歷嬰兒時期的穿衣過程罷了。這接近於叔離尼商那尊者（人名）的情況了。思考超過一半了。為什麼呢？曇晟大師距離聖人已經很遙遠。商那和修在佛滅百年之後。將胎衣展示給有修行成果的徒弟看。如今曇晟用胞胎袒露來教化他的教理的時代，難道不困難嗎？所以說思考超過一半了。
唐荊州福壽寺甄公傳
釋甄公（釋迦牟尼的弟子），姓魯，是江陵人。從小就聰明有智慧，七歲就能背誦《詩經》和《爾雅》。於是參加州里的科舉考試。三次考中但還沒有被授予官職，就與沙門討論玄妙的道理。
【English Translation】 English version: The giant rock of West Peak collapsed, the sound reverberating for dozens of miles. At midday, a tiger cub roared around the Chan (Zen) monastery. Everyone was amazed by this. On the twenty-fifth day, at dawn, Tan Cheng (name) told his disciples, 'The starlight has faded, and the lamplight has flickered out for a long time. Do not think that I have any coming or going.' After speaking, he passed away peacefully. He lived to be eighty-seven years old, with fifty-eight years as a monk. Qi Yuan (name), Wen Chang (name), and others, totaling nine hundred people, all dressed in coarse cloth and wearing black headscarves, wept blood at the monastery gate. Those who came to mourn and attend the funeral followed one another on the road, and their cries of sorrow shook the cliffs and valleys. In the year of Yi Mao, his disciples enshrined his whole body in the spiritual pagoda, following his teachings. Liu Keqin, a member of the Ministry of Provisions and a compiler of the Imperial History, admired his noble character, commemorated his virtues, and praised him.
Biography of Tan Cheng of Yunyan Monastery in Liyang, Tang Dynasty
The monk Tan Cheng (Shakyamuni's disciple), whose secular surname was Wang, was a native of Jianchang in Zhongling. He was born with a natural placenta, and his right shoulder was bare, as if he were wearing a monastic robe. Therefore, he requested to become a monk at Shimen. Upon reaching adulthood, he received the full precepts. He visited Zen Master Baizhang Shanhai (Zen master's name). For twenty years, he served as an attendant. His duty was like that of Ananda (another name for Ananda), that the Dharma must be heard by me, although his position was like a minor official, his heart resided in a detached state. Later, he received enlightenment from Yaoshan (place name), and he fully understood without doubt. He diligently taught his disciples, and many benefited from him. On the twenty-seventh day of the tenth month in the year of Ji You in the Taihe era, he passed away peacefully. The emperor bestowed upon the master the title 'Wuxiang' (No Form), and the pagoda was named 'Jingsheng' (Pure Victory).
Commentary: Shanakavasa (person's name), in Chinese, means 'placenta.' Because he was born with a placenta, wrapped in silk and flesh, rather than being swaddled from infancy and wearing clothes that fit as he grew older. He only wore monastic robes after becoming a monk, and only turned to ashes after cremation upon his passing. Master Tan Cheng (person's name) had a placenta, but he simply did not experience the process of wearing clothes as an infant. This is similar to the case of Venerable Shuli Nisona (person's name). More than half of the thought has been considered. Why? Master Tan Cheng is far removed from the sages. Shanakavasa was a hundred years after the Buddha's passing. He showed the placenta to disciples who had achieved the fruits of practice. Now, Tan Cheng uses the exposure of the placenta to transform the world with his teachings. Isn't it difficult? Therefore, it is said that more than half of the thought has been considered.
Biography of Zen Master Zhen of Fushou Temple in Jingzhou, Tang Dynasty
The monk Zhen (Shakyamuni's disciple), whose surname was Lu, was a native of Jiangling. From a young age, he was intelligent and wise. At the age of seven, he could recite the 'Book of Poetry' and the 'Erya.' Therefore, he participated in the provincial civil service examination. He passed the examination three times but had not yet been granted an official position when he discussed profound principles with the monks.
。乃愿披緇。投福壽寺辯初法師以爲模範。後於洛京昭成寺講法數座。因禮嵩山禪師通暢心決。方至丹陽茅山。尋掛錫于蘇州楞伽山四遠參玄者胼肩疊足矣。時白樂天牧是郡。接其談道不覺披襟解帶。心遊無物之場得甄之閫閾矣遂堅請出水流寺。不樂安止。以山水為娛情之趣耳。太和三年示疾云終九十歲。以其年四月十七日入塔焉。
唐趙州東院從諗傳
釋從諗。青州臨淄人也。童稚之歲孤介弗群。越二親之羈絆。超然離俗。乃投本州龍興伽藍從師剪落。尋往嵩山琉璃壇納戒。師勉之聽習於經律但染指而已。聞池陽愿禪師道化翕如。諗執心定志鉆仰忘疲。南泉密付授之。滅跡匿端坦然安樂後於趙郡開物化迷大行禪道。以真定帥王氏阻兵封疆多梗。朝廷患之。王氏抗拒過制。而偏歸心於諗。諗嘗寄麈拂上王氏曰。王若問何處得此拂子。答道老僧平生用不盡者物。凡所舉揚天下傳之號趙州去道。語錄大行為世所貴也。
唐京兆華嚴寺智藏傳
釋智藏。姓黃氏。豫章上高人也。父為洪州椽。藏隨父入報國寺。見供奉皓月講涅槃經。微體經意樂入佛門。年甫十三割恩愛辭父母。于開元寺宗法師所受學。后修禪法證大寂一公宗要矣。建中元年入長安。廬元顥素奉其道。舉奏入內供養。敕令住華嚴寺。輦
【現代漢語翻譯】 現代漢語譯本：於是他發願出家，投奔福壽寺的辯初法師作為榜樣。後來在洛京昭成寺講法多次。因為參拜嵩山禪師，通達了心的決斷。才到達丹陽茅山。不久在蘇州楞伽山掛單，四方來參玄的人肩挨著肩，腳疊著腳。當時白樂天（白居易的字）擔任蘇州太守，與他交談佛法，不知不覺敞開胸懷，解開衣帶，心神遊歷于無物的境界，得到了真諦的門徑。於是堅決請求他出任水流寺住持。但他不喜好安穩停留，只以山水作為寄託情趣的樂趣。太和三年，示現疾病，說自己將終結於九十歲。在那年四月十七日入塔安葬。
唐趙州東院從諗傳
釋從諗（Shì Cóngshěn），青州臨淄人。年幼時就孤僻不合羣，超越了父母的束縛，超然脫俗。於是投奔本州龍興伽藍，跟隨師父剃度出家。不久前往嵩山琉璃壇受戒。師父勉勵他學習經律，但他只是略微涉獵而已。聽說池陽愿禪師的道化廣為人知，從諗專心致志，鉆研仰慕，不知疲倦。南泉禪師秘密地將心法傳授給他。他隱匿行跡，坦然安樂。後來在趙郡開化民眾，解除迷惑，大力弘揚禪道。因為真定節度使王氏擁兵自重，封鎖邊疆，朝廷為此憂慮。王氏抗拒朝廷的命令，行為過分，卻特別歸心於從諗。從諗曾經將拂塵寄給王氏，說：『如果王問從哪裡得到這拂塵？就回答說老僧平生用不完的東西。』凡是他所舉揚的，天下都傳頌，號為趙州禪。他的語錄廣為流傳，被世人所珍視。
唐京兆華嚴寺智藏傳
釋智藏（Shì Zhìzàng），姓黃，豫章上高人。他的父親擔任洪州椽（官職名）。智藏跟隨父親來到報國寺，見到供奉皓月講解《涅槃經》，略微體會到經文的意義，便喜歡上了佛門。十三歲時，割捨恩愛，辭別父母，在開元寺宗法師處學習。後來修習禪法，證悟了大寂（馬祖道一）一公的宗要。建中元年，進入長安。元顥（人名）一向信奉他的道，向朝廷舉薦，讓他入宮供養。皇帝下令他住在華嚴寺。
【English Translation】 English version: Thereupon, he vowed to become a monk, seeking refuge with Dharma Master Bianchu of Fushou Temple as his model. Later, he lectured on the Dharma several times at Zhaocheng Temple in Luoyang. Because of paying homage to Chan Master of Song Mountain, he thoroughly understood the decisive points of the mind. Only then did he arrive at Maoshan in Danyang. Soon after hanging his staff at Lengqie Mountain in Suzhou, those who came from all directions to study the profound were shoulder to shoulder and foot upon foot. At that time, Bai Letian (Bai Juyi's courtesy name) was the governor of the prefecture. Engaging in discussions of the Dao with him, he unconsciously opened his heart and loosened his belt, his mind traveling in the realm of non-things, attaining the threshold of true understanding. Therefore, he firmly requested him to become the abbot of Shuiliu Temple. However, he did not enjoy settling down, only taking pleasure in the mountains and rivers as a way to express his emotions. In the third year of the Taihe era, he manifested illness, saying that he would pass away at the age of ninety. On the seventeenth day of the fourth month of that year, he entered the pagoda for burial.
Biography of Chan Master Zhaozhou Dongyuan Congshen of the Tang Dynasty
Shì Cóngshěn (釋從諗): From Linzi, Qingzhou. In his childhood, he was solitary and did not associate with others, transcending the bonds of his parents and surpassing the mundane. Thereupon, he sought refuge at Longxing Monastery in his prefecture, following a master to have his head shaved. Soon after, he went to the Liuli Altar on Song Mountain to receive the precepts. The master encouraged him to study the sutras and vinaya, but he only dabbled in them. Hearing that Chan Master Chiyang Yuan's Daoist transformation was widely known, Congshen focused his mind and determined his will, studying and admiring him tirelessly. Nanquan secretly transmitted the mind-dharma to him. He concealed his traces and remained tranquil and at ease. Later, in Zhaojun, he enlightened the people, dispelled their delusions, and greatly promoted the Chan path. Because Wang, the military commissioner of Zhending, relied on his troops to create disturbances and blockaded the borders, the court was worried about this. Wang resisted the court's orders, acting excessively, but he was particularly devoted to Congshen. Congshen once sent a duster to Wang, saying, 'If Wang asks where he got this duster, answer that it is something the old monk can never use up in his life.' Everything he proclaimed was spread throughout the world, known as Zhaozhou Chan. His recorded sayings are widely circulated and valued by the world.
Biography of Shì Zhìzàng of Huayan Temple in Jingzhao of the Tang Dynasty
Shì Zhìzàng (釋智藏): His surname was Huang, and he was from Shanggao, Yuzhang. His father served as a clerk in Hongzhou. Zhizang followed his father to Baoguo Temple, where he saw Gongfeng Haoyue lecturing on the Nirvana Sutra. Slightly understanding the meaning of the sutra, he became fond of the Buddhist path. At the age of thirteen, he severed his affections, bid farewell to his parents, and studied with Dharma Master Zong at Kaiyuan Temple. Later, he practiced Chan meditation and realized the essential teachings of Daji (Mazu Daoyi). In the first year of the Jianzhong era, he entered Chang'an. Yuan Hao (元顥), who had always revered his Dao, recommended him to the court, allowing him to be supported in the palace. The emperor ordered him to reside at Huayan Temple.
轂之間玄學者孔熾。就藏之門若海水之歸投琴之壑矣。太和九年終於住寺。三月十二日入塔焉。
唐潭州道吾山圓智傳
釋圓智。俗姓張。豫章海昏人也。總丱之年頓求出離。禮涅槃和尚躬執鉼屨。爰登戒地誓叩禪門。見乎藥山示其心決。后居長沙道吾山。海眾相從猶蜂蟻之附王焉。以太和九年乙卯九月十一日長逝。享年六十七。阇維得不灰之骨數片。腦蓋一節特異而清瑩。其色如金其響如銅。乃建塔于石霜山。敕謚修一大師寶相之塔。得其道者則普會焉。智公初領悟藥山宗旨。儼師誨之曰。吾無寶玉大弓以為分器。今賞汝犢鼻一腰。雖云微末而表親褻歟。南嶽僧玄泰著碑頌。
唐明州大梅山法常傳
釋法常。俗姓鄭。襄陽人也。稚歲從師于荊之玉泉寺。凡百經書一覽必闇誦更無遺忘。冠年受具足品于龍興寺。容貌清峻性度剛敏。納衣囊缽畢志卯齋。貞元十二年自天臺之於四明餘姚之南七十里。寓仙尉梅子真之舊隱焉。昔梅福初入山也見多龍穴。神蛇每吐氣成樓閣。雲雨晦冥。邊有石庫。內貯仙藥神仙經籍。常寄宿于房。乃夢神人語之曰。君非凡夫。因話及石庫中聖書懸記既往將來之事。受之者為地下主。不然為帝王之師傅矣。常謂之曰。石庫之書非吾所好。昔僧稠不顧仙經。其卷自亡。吾
【現代漢語翻譯】 現代漢語譯本： 轂（gǔ，車輪中心圓木）之間有位玄學者名為孔熾（Kǒng Chì）。他前往藏之門（Zàng zhī Mén），如同海水歸向大海，琴聲迴響于山谷。太和九年（Tài hé jiǔ nián）圓寂于所住寺廟，三月十二日入塔安葬。
唐潭州道吾山圓智傳
釋圓智（Shì Yuánzhì），俗姓張（Zhāng），是豫章海昏（Yùzhāng Hǎihūn）人。年少時就立志出家，師從涅槃和尚（Nièpán Héshàng），親自侍奉。之後受戒，立誓參禪。在藥山（Yàoshān）處得到開示，領悟心要。後來居住在長沙道吾山（Chángshā Dàowú Shān），僧眾追隨他，如同蜂蟻依附蜂王。于太和九年乙卯（Tài hé jiǔ nián yǐ mǎo）九月十一日圓寂，享年六十七歲。荼毗（dú pí，火葬）后得到幾片不灰之骨，腦蓋骨尤其清瑩，顏色如金，聲音如銅。於是就在石霜山（Shíshuāng Shān）建塔安葬，朝廷賜謚號為修一大師寶相之塔（Xiū yī Dàshī Bǎoxiàng zhī Tǎ）。得到他真傳的人都會聚集於此。圓智公（Yuánzhì Gōng）最初領悟藥山（Yàoshān）的宗旨時，儼師（Yǎn Shī）教誨他說：『我沒有寶玉大弓可以分給你，現在賞你一條犢鼻裈（dú bí kūn，一種短褲），雖然微不足道，卻能表達親近之意。』南嶽僧人玄泰（Nányuè Sēng Xuántài）為他撰寫了碑頌。
唐明州大梅山法常傳
釋法常（Shì Fǎcháng），俗姓鄭（Zhèng），是襄陽（Xiāngyáng）人。年幼時在荊州玉泉寺（Jīngzhōu Yùquán Sì）從師學習，所有經書只要看過一遍就能背誦，沒有遺忘。成年後在龍興寺（Lóngxīng Sì）受具足戒。容貌清秀俊朗，性格剛毅敏捷。身披衲衣，手持缽盂，立志修行。貞元十二年（Zhēnyuán shí'èr nián）從天臺山（Tiāntāi Shān）來到四明餘姚（Sìmíng Yúyáo）以南七十里處，居住在仙尉梅子真（Xiān Wèi Méi Zǐzhēn）的舊居。過去梅福（Méi Fú）初入山時，看到很多龍穴，神蛇經常吐氣形成樓閣，雲雨昏暗不明。旁邊有個石庫，裡面貯藏著仙藥和神仙經籍。法常（Fǎcháng）寄宿在房中，夢見神人告訴他說：『你不是凡人。』於是談到石庫中聖書懸記過去和將來的事情，得到它的人要麼成為地下之主，要麼成為帝王的老師。法常（Fǎcháng）對他說：『石庫的書不是我所喜歡的。過去僧稠（Sēng Chóu）不顧仙經，那些書卷就自己消失了。我』
【English Translation】 English version: There was a profound scholar named Kong Chi (Kǒng Chì, meaning unknown) between the hubs (gǔ, the central wooden part of a wheel). He went to the Gate of the Hidden (Zàng zhī Mén), like seawater returning to the ocean, and the sound of a zither echoing in a valley. In the ninth year of Taihe (Tài hé jiǔ nián), he passed away at the temple where he resided, and on the twelfth day of the third month, he was entombed in a pagoda.
Biography of Yuanzhi of Daowu Mountain in Tanzhou during the Tang Dynasty
Shì Yuanzhi (Shì Yuánzhì), whose secular surname was Zhang (Zhāng), was a native of Haihun in Yuzhang (Yùzhāng Hǎihūn). At a young age, he resolved to renounce the world and studied under the Nirvana Monk (Nièpán Héshàng), personally attending to him. Later, he received the precepts and vowed to study Chan Buddhism. He received instruction from Yaoshan (Yàoshān) and understood the essence of the mind. Later, he resided on Daowu Mountain in Changsha (Chángshā Dàowú Shān), and monks followed him like bees clinging to a queen. He passed away on the eleventh day of the ninth month of the Yimao year of the Taihe reign (Tài hé jiǔ nián yǐ mǎo), at the age of sixty-seven. After cremation (dú pí), several pieces of unburnt bone were obtained, and a section of the skullcap was particularly clear and lustrous, its color like gold and its sound like bronze. Therefore, a pagoda was built on Shishuang Mountain (Shíshuāng Shān) for his remains, and the court bestowed the posthumous title 'Pagoda of the Treasured Appearance of Great Master Xiuyi' (Xiū yī Dàshī Bǎoxiàng zhī Tǎ). Those who attained his true teaching gathered there. When Master Yuanzhi (Yuánzhì Gōng) first understood the teachings of Yaoshan (Yàoshān), Master Yan (Yǎn Shī) instructed him, 'I have no precious jade or great bow to give you as a token. Now I bestow upon you a pair of short trousers (dú bí kūn), though insignificant, they express my closeness to you.' The monk Xuantai of Nanyue (Nányuè Sēng Xuántài) wrote an inscription for his stele.
Biography of Fachang of Damei Mountain in Mingzhou during the Tang Dynasty
Shì Fachang (Shì Fǎcháng), whose secular surname was Zheng (Zhèng), was a native of Xiangyang (Xiāngyáng). As a child, he studied under a teacher at Yuquan Temple in Jingzhou (Jīngzhōu Yùquán Sì). He could memorize all the scriptures after reading them once, without forgetting anything. Upon reaching adulthood, he received the full precepts at Longxing Temple (Lóngxīng Sì). He had a clear and handsome appearance and a resolute and quick-witted nature. He wore a patched robe, carried a begging bowl, and resolved to practice diligently. In the twelfth year of the Zhenyuan reign (Zhēnyuán shí'èr nián), he came from Tiantai Mountain (Tiāntāi Shān) to a place seventy li south of Siming Yuyao (Sìmíng Yúyáo), residing in the former dwelling of the Immortal Official Mei Zizhen (Xiān Wèi Méi Zǐzhēn). In the past, when Mei Fu (Méi Fú) first entered the mountain, he saw many dragon caves, and divine snakes often exhaled to form pavilions, with clouds and rain obscuring the sky. Nearby was a stone vault, which contained immortal medicine and scriptures of the immortals. Fachang (Fǎcháng) stayed overnight in the room and dreamed that a divine person told him, 'You are no ordinary person.' Then they talked about the sacred books in the stone vault, which foretold past and future events. The one who receives them will either become the ruler of the underworld or the teacher of emperors. Fachang (Fǎcháng) said to him, 'The books in the stone vault are not what I desire. In the past, Monk Chou (Sēng Chóu) disregarded the scriptures of the immortals, and those scrolls disappeared on their own. I'
以涅槃為樂。厥壽何止與天偕老耶。神曰。此地靈府俗氣之人輒難居此立致變怪。常曰。吾寓跡于梅尉之鄉非久據焉。因號梅山也。由是編苫伐木作覆形之調。居僅四十年。驗實非常之人也。開成年初院成。徒侶輻湊請問決疑。可六七百納徒矣。四年常忽示疾。九月十九日山林搖盪鳥獸悲鳴。辭眾而逝。報齡八十八。戒臘六十九。十月十九日焚于南澗。收舍利五色璨然圓轉焉。常先隱梅嶺。有僧求拄杖。見之白鹽官安禪師。曰。梅子熟矣。汝曹往尋。幸能療渴也。進士江積為碑云爾。
唐揚州慧照寺崇演傳
釋崇演。姓段氏。東平人也。出家于本州龍興寺慧超法師之門。遊方問道見嵩陽善寂禪師。示其心法。后居都梁山。當於淮浦。四面來商毳客影附焉。相國李公紳鎮撫廣陵。而性剛嚴少所接與偏輕釋子。或允相見必問難鋒起。祇應不供者多咄叱而出。紳遣衙吏章幼成傳意。召演入府。酬對詣理談論鏗然。紳惘然翻不測其畛域特加歸信請居慧照寺。化導同聲相應僅于千眾。開成二年終於凈院。春秋八十四。以十月二十三日全身入塔云。
唐杭州鹽官海昌院齊安傳
釋齊安。俗姓李。實唐帝系之英。先人播越。故生於海門郡焉。深避世榮終秘氏族。安在胎母夢日兆詳。既誕而神光下燭。數歲有
【現代漢語翻譯】 現代漢語譯本：以涅槃（Nirvana，佛教術語，指解脫）為樂。他的壽命難道僅僅和天一樣長嗎？神靈說：『這地方是靈府，凡俗之氣的人難以居住，立刻就會發生變故怪事。』常說：『我寄居在梅尉這個地方，不會長久佔據。』因此自號梅山。於是編織茅草，砍伐樹木，建造遮蔽身體的住所，居住僅僅四十年。驗證了他是個非常之人。開成初年，寺院建成，僧侶們像車輻聚集一樣前來，請教疑難問題，大概有六七百人拜他為師。開成四年，常忽然示現疾病，九月十九日，山林搖動，鳥獸悲鳴，他向眾人告別而逝世，享年八十八歲，受戒年齡六十九年。十月十九日在南澗火化，收集到的舍利五光十色，光彩奪目，圓潤光亮。常先前隱居在梅嶺，有僧人求取拄杖，見到他后告訴鹽官安禪師說：『梅子熟了，你們這些人前往尋找，希望能解除乾渴。』進士江積為他撰寫碑文，如此而已。
唐揚州慧照寺崇演傳
釋崇演（Shi Chongyan），姓段，是東平人。在本州龍興寺慧超法師門下出家。遊歷四方問道，拜見嵩陽善寂禪師，善寂禪師向他展示了心法。後來居住在都梁山，正當淮浦，四面八方的商人，以及做毛皮生意的客人像影子一樣依附他。相國李公紳鎮守廣陵，他性格剛強嚴厲，很少與人交往，尤其輕視僧人。即使允許相見，必定會提出難題，如果僧人回答不上來，大多會被他呵斥而出。李紳派遣衙吏章幼成傳達意思，召見崇演入府。崇演的回答合情合理，談論鏗鏘有力。李紳茫然不知所措，反而無法測度他的境界，特別加以歸信，請他居住在慧照寺。教化引導，同聲相應，信徒幾乎達到千人。開成二年，在凈院去世，享年八十四歲，在十月二十三日全身入塔。
唐杭州鹽官海昌院齊安傳
釋齊安（Shi Qi'an），俗姓李，實際上是唐朝皇室的後裔。先人流落到外地，所以出生在海門郡。他深深地避開世俗的榮華，始終保守著自己的氏族秘密。齊安還在母親腹中時，母親夢見太陽，預示著他的不凡。出生時，有神光照耀。幾歲的時候，就表現出了...
【English Translation】 English version: He took delight in Nirvana (Nirvana, a Buddhist term referring to liberation). Was his lifespan merely as long as the heavens? The spirit said, 'This place is a spiritual abode, and ordinary people with mundane qi (vital energy) can hardly reside here; strange occurrences will immediately arise.' Chang said, 'I am lodging in the village of Meiwei and will not occupy it for long.' Therefore, he called himself Meishan (Plum Mountain). Consequently, he wove thatch and felled trees to build a dwelling to cover his form, residing there for only forty years. This verified that he was an extraordinary person. At the beginning of the Kaicheng era, the monastery was completed, and monks gathered like spokes of a wheel, seeking answers to their doubts, with about six or seven hundred becoming his disciples. In the fourth year of Kaicheng, Chang suddenly showed signs of illness. On the nineteenth day of the ninth month, the mountains and forests shook, and birds and beasts cried mournfully. He bid farewell to the assembly and passed away, at the age of eighty-eight, with sixty-nine years of monastic seniority. On the nineteenth day of the tenth month, he was cremated in Nanjian (South Stream), and the collected relics were five-colored, radiant, round, and lustrous. Chang had previously lived in seclusion in Meiling (Plum Ridge). A monk sought a staff and, upon seeing him, told Chan Master An of Yanguan (Salt Official) that 'The plums are ripe; you people should go and seek them, hoping to quench your thirst.' The Jinshi (successful candidate in the imperial examination) Jiang Ji wrote his epitaph, and that is all.
Biography of Chongyan of Huizhao Monastery in Yangzhou during the Tang Dynasty
Shi Chongyan, whose surname was Duan, was a native of Dongping. He became a monk under Dharma Master Huichao at Longxing Monastery in his home prefecture. Traveling to various places to inquire about the Way, he met Chan Master Shanji of Songyang, who revealed to him the mind-dharma. Later, he resided on Mount Duliang, situated at Huaipu, where merchants and fur traders from all directions attached themselves to him like shadows. The Chancellor, Lord Li Gong Shen, was in charge of Guangling. He was stern and strict in character, rarely associating with others, and particularly looked down upon monks. Even if he allowed them to meet him, he would certainly pose difficult questions, and those who could not answer were often scolded and driven out. Li Shen sent the yamen runner Zhang Youcheng to convey his intention to summon Chongyan to the government office. Chongyan's responses were reasonable and his discussions were sonorous. Li Shen was at a loss and could not fathom his realm, so he especially showed faith and invited him to reside at Huizhao Monastery. His teachings resonated with the people, and his followers numbered nearly a thousand. In the second year of Kaicheng, he passed away at Jingyuan (Pure Garden), at the age of eighty-four, and on the twenty-third day of the tenth month, his whole body was placed in a pagoda.
Biography of Qi'an of Haichang Monastery in Yanguan, Hangzhou during the Tang Dynasty
Shi Qi'an, whose lay surname was Li, was actually a descendant of the Tang imperial family. His ancestors had moved to other places, so he was born in Haimen Prefecture. He deeply avoided worldly glory and always kept his clan's secrets. When Qi'an was in his mother's womb, his mother dreamed of the sun, foretelling his extraordinary nature. At birth, divine light shone down. At the age of several years, he showed...
異僧款門。召見摩頂曰。鳳穴振儀龍宮藏寶。紹終之業其在斯乎。及臻丱角亟請出家。父母訶止。安曰。祿利之養止於親爾。冥報之利不其遠邪。圭組之榮止於家爾。濟拔之益不其廣邪。二親感其言而順從。遂依本郡云琮禪師。雖勒勞謙默和光同塵。而螢月殊暉雞鶴異態。年滿登具乃詣南嶽智嚴律師。外檢律儀內照實相。后聞南康龔公山大寂禪師隨化度人慈緣幽感。裹足振錫一日造焉。大寂欣其相依論持不倦。及其蛻去。安盡力送終。元和末安春秋已逾七十。而游越之蕭山法樂寺。以其古制垣屋靡完。補壞扶傾不克宴坐。時海昌有法昕者。緇林翹楚。于放生池壖廢地。肇葺禪居焉。昕謙而不自有。延請安主之。四海蔘學者麝至焉。道化之盛翕然推伏。安不言寒暑不下堂廡。無流眄無傾聽。如此者蓋有年矣。而又挺身魁岸相好莊嚴。眉毫紺垂顱骨圓聳。望之者如仰嵩華而揖滄溟。曾無測其高深也。以會昌二年壬戌十二月二十二日。泊然宴坐俄爾示滅。先時竹柏盡死。至是精彩益振。爰有清響叩戶祥光滿室。如環珮之鏘鳴。若劍戟之交射。瑞相尤繁事形別錄。又安懸知宣宗皇帝隱曜緇行將來法會。預誡知事曰。當有異人至此。禁雜言止橫事。恐累佛法。明日行腳僧數人蔘禮。安默識帝。遂令維那高位安置。禮殊他等。安每
接談話益知貴氣。乃曰。貧道謬為海眾圍繞患齋不供。就上座邊求一供疏。帝為操翰攄辭。安覽驚悚。知供養。僧赍去。所護豐厚殆與常度不同。乃語帝曰。時至矣無滯泥蟠。囑以佛法後事而去。帝本憲宗第四子穆宗異母弟也。武宗恒憚忌之。沈之於宮廁。宦者仇公武。潛施拯護。俾髡髮為僧縱之而逸。周遊天下險阻備嘗。因緣出授江陵少尹。實惡其在朝耳。武宗崩。左神策軍中尉楊公諷宰臣百官。迎而立之。聞安已終愴悼久之敕謚大師曰悟空。乃以御詩追悼。后右貂盧簡求為建塔焉。
唐京師聖壽寺恒政傳
釋恒政。姓周氏。平原人也。未入法前隨入鄉校。殊不嗜書籍。或見佛經耽味不捨。后棄俗從師。就本州延和寺詮澄法師下受誦經法。既登戒已問道于嵩少。決了無壅。遁跡三峰放蕩自在。無幾入太一山中。甫行風教學人蟻慕。太和中文宗皇帝酷嗜蜃蛤。㳂海官吏先時遞進。人亦勞止。一日御饌中盈柈而進。有擘不張呀者。帝觀其異即焚香祝之。俄為菩薩形。梵相剋全儀容可愛遂致於金粟檀香合。以玉綿錦覆之。賜興善寺令致禮之。始宣問群臣斯何瑞也。相國李公德裕奏曰。臣不足知。唯知聖德昭應其諸佛理。聞終南山有恒政禪師大明佛法博聞強識。詔入宣問。政曰貧道聞物無虛應。此乃啟沃陛下之
【現代漢語翻譯】 現代漢語譯本： 談話之後，更加了解了皇帝的貴氣。於是（安）說：『貧僧我被眾多僧人圍繞，卻苦於齋飯供應不足，想向上座您求一份供養疏。』皇帝便親自執筆撰寫，安覽看后又驚又怕。得到供養后，僧人帶著離去，所受到的保護和豐厚的待遇，幾乎與平常不同。於是（安）告訴皇帝說：『時機已到，不要再滯留于塵世。』囑咐了佛法後事便離去了。皇帝本是憲宗的第四個兒子，穆宗的異母弟弟。武宗一直忌憚他，將他沉溺於宮廁之中。宦官仇公武暗中施以援救，讓他剃髮為僧，放他逃走。他周遊天下，歷經各種艱難險阻。後來因緣際會，被授予江陵少尹的官職，實際上是厭惡他在朝廷之中。武宗駕崩后，左神策軍中尉楊公勸說宰相百官，迎接他即位。聽到安已經去世的訊息，（皇帝）悲傷哀悼了很久，下令追諡大師為悟空。並用御製詩來追悼。後來右貂盧簡求為他建造了塔。
唐京師聖壽寺恒政傳
釋恒政，姓周，是平原人。未出家前，跟隨大家進入鄉校學習，卻很不喜歡讀書。偶然見到佛經，就沉迷其中，愛不釋手。後來捨棄世俗，跟隨老師，在本州的延和寺詮澄法師門下學習誦經之法。已經受戒之後，又到嵩山少林寺問道，徹底領悟，毫無阻礙。於是隱居在三峰山，放蕩自在。沒過多久，又進入太一山中。剛開始宣揚佛法，學習的人就像螞蟻一樣聚集而來。太和年間，文宗皇帝非常喜歡吃海鮮，沿海的官吏爭先恐後地進貢。百姓也因此疲憊不堪。有一天，御膳中進獻了一盤蛤蜊，其中有一個蛤蜊怎麼也掰不開。皇帝覺得奇怪，就焚香祈禱。一會兒，蛤蜊變成了一個菩薩的形象，梵相莊嚴，儀容可愛，於是將它放在金粟檀香盒中，用玉綿錦緞覆蓋，賜給興善寺，命令他們致禮供奉。開始詢問群臣，這是什麼祥瑞。相國李德裕奏報道：『我見識淺薄，不足以知曉。只知道這是聖德感應了諸佛的道理。聽說終南山有恒政禪師，精通佛法，博聞強識，可以詔他入宮詢問。』恒政說：『貧僧聽說事物不會無緣無故地出現，這一定是啟迪陛下的。』 English version: After the conversation, (the emperor) further understood the noble aura. Then (An) said, 'This poor monk is surrounded by many monks, but suffers from insufficient provisions for meals. I would like to ask Your Majesty for a donation list.' The emperor personally took up the brush and composed the text, which An Lan read with both surprise and fear. After receiving the donation, the monk left, receiving protection and generous treatment that was almost different from usual. Then (An) told the emperor, 'The time has come, do not linger in the mundane world.' After entrusting the affairs of Buddhism, he departed. The emperor was originally the fourth son of Emperor Xianzong and the half-brother of Emperor Muzong. Emperor Wuzong had always been wary of him, and drowned him in the palace latrine. The eunuch Qiu Gongwu secretly provided assistance, allowing him to shave his head and become a monk, and letting him escape. He traveled around the world, experiencing various hardships and dangers. Later, by chance, he was granted the position of Shao Yin (vice magistrate) of Jiangling, actually because they disliked him being in the court. After Emperor Wuzong passed away, Yang Gong, the lieutenant of the Left Shence Army, persuaded the prime minister and officials to welcome him to the throne. Upon hearing the news of An's death, (the emperor) grieved for a long time and ordered that the master be posthumously named Wukong (Awakened to Emptiness). He also used imperial poems to mourn him. Later, Lu Jianqiu, the Right Diao, built a pagoda for him.
The Biography of Hengzheng of Shengshou Temple in the Tang Dynasty Capital
釋Hengzheng (Hengzheng, a monk), whose surname was Zhou, was a native of Pingyuan. Before entering the Dharma, he followed others into the village school, but he did not like books very much. When he saw Buddhist scriptures, he became absorbed in them and could not put them down. Later, he abandoned the secular world and followed a teacher, studying the method of reciting scriptures under Dharma Master Quancheng at Yanhua Temple in his prefecture. After being ordained, he went to Songshan Shaolin Temple to inquire about the Dharma, and he thoroughly understood it without any obstacles. So he lived in seclusion in the Three Peaks Mountains, carefree and unrestrained. Not long after, he entered the Taiyi Mountains. As soon as he began to propagate the Dharma, learners gathered like ants. During the Taihe era, Emperor Wenzong was very fond of eating seafood, and officials along the coast rushed to offer it as tribute. The people were also exhausted by this. One day, a plate of clams was presented in the imperial meal, and one of the clams could not be opened. The emperor found it strange and burned incense to pray. After a while, the clam transformed into an image of a Bodhisattva, with a dignified appearance and a lovely demeanor. So he placed it in a sandalwood box inlaid with gold, covered it with jade silk brocade, and bestowed it upon Xingshan Temple, ordering them to pay homage and make offerings. He began to ask his ministers what kind of auspicious omen this was. The Prime Minister Li Deyu reported, 'I am ignorant and cannot know. I only know that this is the manifestation of the Buddha's principles in response to Your Majesty's virtuous rule. I have heard that there is a Chan Master Hengzheng in Zhongnan Mountain who is proficient in the Dharma, knowledgeable and has a strong memory. You can summon him to the palace to inquire.' Hengzheng said, 'This poor monk has heard that things do not happen without a reason. This must be to enlighten Your Majesty.'
【English Translation】 English version: After the conversation, (the emperor) further understood the noble aura. Then (An) said, 'This poor monk is surrounded by many monks, but suffers from insufficient provisions for meals. I would like to ask Your Majesty for a donation list.' The emperor personally took up the brush and composed the text, which An Lan read with both surprise and fear. After receiving the donation, the monk left, receiving protection and generous treatment that was almost different from usual. Then (An) told the emperor, 'The time has come, do not linger in the mundane world.' After entrusting the affairs of Buddhism, he departed. The emperor was originally the fourth son of Emperor Xianzong and the half-brother of Emperor Muzong. Emperor Wuzong had always been wary of him, and drowned him in the palace latrine. The eunuch Qiu Gongwu secretly provided assistance, allowing him to shave his head and become a monk, and letting him escape. He traveled around the world, experiencing various hardships and dangers. Later, by chance, he was granted the position of Shao Yin (vice magistrate) of Jiangling, actually because they disliked him being in the court. After Emperor Wuzong passed away, Yang Gong, the lieutenant of the Left Shence Army, persuaded the prime minister and officials to welcome him to the throne. Upon hearing the news of An's death, (the emperor) grieved for a long time and ordered that the master be posthumously named Wukong (Awakened to Emptiness). He also used imperial poems to mourn him. Later, Lu Jianqiu, the Right Diao, built a pagoda for him. The Biography of Hengzheng of Shengshou Temple in the Tang Dynasty Capital 釋Hengzheng (Hengzheng, a monk), whose surname was Zhou, was a native of Pingyuan. Before entering the Dharma, he followed others into the village school, but he did not like books very much. When he saw Buddhist scriptures, he became absorbed in them and could not put them down. Later, he abandoned the secular world and followed a teacher, studying the method of reciting scriptures under Dharma Master Quancheng at Yanhua Temple in his prefecture. After being ordained, he went to Songshan Shaolin Temple to inquire about the Dharma, and he thoroughly understood it without any obstacles. So he lived in seclusion in the Three Peaks Mountains, carefree and unrestrained. Not long after, he entered the Taiyi Mountains. As soon as he began to propagate the Dharma, learners gathered like ants. During the Taihe era, Emperor Wenzong was very fond of eating seafood, and officials along the coast rushed to offer it as tribute. The people were also exhausted by this. One day, a plate of clams was presented in the imperial meal, and one of the clams could not be opened. The emperor found it strange and burned incense to pray. After a while, the clam transformed into an image of a Bodhisattva, with a dignified appearance and a lovely demeanor. So he placed it in a sandalwood box inlaid with gold, covered it with jade silk brocade, and bestowed it upon Xingshan Temple, ordering them to pay homage and make offerings. He began to ask his ministers what kind of auspicious omen this was. The Prime Minister Li Deyu reported, 'I am ignorant and cannot know. I only know that this is the manifestation of the Buddha's principles in response to Your Majesty's virtuous rule. I have heard that there is a Chan Master Hengzheng in Zhongnan Mountain who is proficient in the Dharma, knowledgeable and has a strong memory. You can summon him to the palace to inquire.' Hengzheng said, 'This poor monk has heard that things do not happen without a reason. This must be to enlighten Your Majesty.'
信心耳。故契經中應以此身得度者即現此身而為說法也。帝曰。菩薩身已見未聞說法。政曰。陛下睹此為常非常耶。信非信耶。帝曰。希奇事朕深信焉。政曰。陛下已聞說法了。皇情悅豫得未曾有。敕天下寺院各立觀音像以答殊休。其菩薩至會昌毀佛舍乃亡所在。因留政內道場中。累辭入山。宣住聖壽寺。至武宗即位忽入終南。或問其故。曰吾避仇烏可已乎哉。后終山舍年八十七。阇維收舍利四十九粒。以會昌三年九月四日入塔。後有廢教之敕。政之先見若合符節焉。
系曰。蜃蛤中胡得菩薩像乎。通曰。有所警發時一現耳。近聞偽唐李氏國境薦饑陂湖間多生蠯蚌。百姓競取而食。其年免殍仆者十有七八。明年豐。民猶采之。無何有獲巨蚌可二尺餘。提歸擘磔擊𤅢曾無少損。其人咒垂放之。俄自開張吐出佛像。長僅尺許。相好具全若真珠色。號曰珠佛焉。獻李氏。後遺與梵僧焉。此意所不及處。現形者蓋經中化肉山魚米以資饑饉。歲既豐登。胡不屬厭。故現相止足之地。
唐大溈山靈祐傳
釋靈祐。俗姓趙。祖父俱福州長溪人也。祐丱年戲於前庭。仰見瑞氣祥雲徘徊盤郁。又如天樂清奏真身降靈。衢巷諦觀耆艾莫測。俄有華巔之叟。狀類罽賓之人。謂家老曰。此群靈眾聖標異此童佛之真子也。必當
【現代漢語翻譯】 現代漢語譯本：這是信心的作用。所以契經中說，應該用什麼身形得度的，觀音菩薩就現什麼身形來為他們說法。皇帝問：『菩薩的身形我已經見到了，但沒有聽到說法。』鄭政回答說：『陛下看到這個是常態還是非常態呢？相信還是不相信呢？』皇帝說：『這是希奇的事情，我深信不疑。』鄭政說：『陛下已經聽完說法了。』皇帝心情喜悅，感到前所未有。於是下令天下寺院都設立觀音像，來報答這特殊的恩惠。後來菩薩在會昌年間毀壞佛寺時就消失了，於是就留在鄭政的內道場中。鄭政多次辭官要入山修行，後來住在聖壽寺。到武宗即位時，忽然進入終南山。有人問他原因，他說：『我爲了避禍，怎麼能不走呢？』後來在終南山圓寂，享年八十七歲。火化后得到舍利四十九粒，在會昌三年九月四日入塔。後來有廢除佛教的命令，鄭政的先見之明就像符節一樣相合。 系曰：『海市蜃樓或蛤蜊中怎麼會有菩薩像呢？』通曰：『有所警示啓發的時候，偶爾會顯現一次罷了。』最近聽說偽唐李氏的國境內連年饑荒，湖泊間生長出許多蠯蚌（一種貝類）。百姓爭相捕撈食用，那一年免於餓死的人只有十分之七八。第二年豐收了，百姓仍然採食蠯蚌。不久有人捕獲一個巨大的蚌，大約有二尺多長。拿回家剖開，用錘子敲打也沒有絲毫損傷。那人唸咒后將它放生，蚌忽然自己打開，吐出一尊佛像，大約一尺多長，相貌莊嚴美好，像真珠的顏色，號稱珠佛。於是獻給李氏，後來李氏又送給梵僧。這是人的意料之外的事情。顯現形象，大概是像經中記載的化作肉山魚米來資助饑荒一樣。既然已經豐收，為什麼還不停止呢？所以顯現形象只是適可而止。 唐大溈山靈祐傳 釋靈祐（Shì Língyòu），俗姓趙，祖父都是福州長溪人。靈祐小時候在前庭玩耍，抬頭看見瑞氣祥雲徘徊盤旋，又像天樂清脆演奏，真身降臨顯靈。街坊鄰里都仔細觀看，老人們也無法猜測。不久來了一位頭頂華髮的老人，模樣像罽賓（Jiā bīn）人，對靈祐的家人說：『這孩子是群靈眾聖所標榜的，是佛的真子啊！將來必定……』
【English Translation】 English version: This is the effect of faith. Therefore, the sutra says that Guanyin (Avalokiteśvara) Bodhisattva appears in whatever form is necessary to liberate beings and preaches the Dharma accordingly. The Emperor asked: 'I have seen the Bodhisattva's form, but I have not heard the Dharma.' Zheng Zheng replied: 'Does Your Majesty see this as ordinary or extraordinary? Do you believe it or not?' The Emperor said: 'This is a miraculous thing, and I deeply believe it.' Zheng Zheng said: 'Your Majesty has already heard the Dharma.' The Emperor was delighted and felt unprecedented joy. He then ordered all temples in the land to erect statues of Guanyin (Avalokiteśvara) to repay this special grace. Later, when Buddhist temples were destroyed during the Huichang era, the Bodhisattva disappeared and remained in Zheng Zheng's inner sanctuary. Zheng Zheng repeatedly resigned from his official position to enter the mountains for practice, eventually residing at Shengshou Temple. When Emperor Wuzong ascended the throne, he suddenly entered Zhongnan Mountain. Someone asked him the reason, and he said: 'I must avoid disaster, how can I not leave?' Later, he passed away in Zhongnan Mountain at the age of eighty-seven. After cremation, forty-nine relics were obtained and placed in a pagoda on the fourth day of the ninth month of the third year of Huichang. Later, there was an edict to abolish Buddhism, and Zheng Zheng's foresight was perfectly aligned. Xi said: 'How can there be a Bodhisattva statue in a mirage or a clam?' Tong said: 'It only appears occasionally when there is a warning or inspiration.' Recently, I heard that there was a continuous famine in the territory of the pseudo-Tang Li clan, and many '蠯蚌' (hé bàng, a type of shellfish) grew in the lakes. The people competed to catch and eat them, and only seven or eight out of ten people were spared from starvation that year. The following year was a harvest year, but the people still ate '蠯蚌'. Soon, someone caught a huge clam, more than two feet long. They took it home to open it, but hammering it did not cause any damage. The person chanted a mantra and released it, and the clam suddenly opened by itself, spitting out a Buddha statue, about a foot long, with a dignified and beautiful appearance, like the color of a pearl, called the Pearl Buddha. It was then presented to the Li clan, who later gave it to a Brahmin monk. This is beyond human expectation. The appearance of the image is probably like the record in the sutras of transforming into a mountain of meat, fish, and rice to aid the famine. Since there has already been a harvest, why not stop? Therefore, the appearance of the image is only to a certain extent. Biography of Lingyou (Língyòu) of Mount Dawei in the Tang Dynasty The Buddhist monk Lingyou (Língyòu), whose secular surname was Zhao, had ancestors who were both from Changxi in Fuzhou. When Lingyou (Língyòu) was young, he was playing in the front courtyard and looked up to see auspicious clouds hovering and circling, and it was like celestial music playing clearly, and the true body descended and manifested. The neighbors in the streets and alleys all watched carefully, and the elders could not guess what it meant. Soon, an old man with white hair on his head, who looked like a person from Kipin (Jiā bīn, Kashmir), said to Lingyou's (Língyòu) family: 'This child is praised by the spirits and saints, he is the true son of the Buddha! He will surely...'
重光佛法。久之彈指數四而去。祐以椎髻短褐依本郡法恒律師。執勞每倍于役。冠年剃髮三年具戒。時有錢塘上士義賓。授其律科。及入天臺遇寒山子於途中。乃謂祐曰。千山萬水遇潭即止。獲無價寶賑䘏諸子祐順途而念。危坐以思。旋造國清寺遇異人拾得。申系前意信若合符。遂詣泐潭謁大智師。頓了祖意。元和末隨緣長沙。因過大溈山遂欲棲止。山與郡郭十舍而遙。夐無人煙比為獸窟。乃雜猿猱之間。橡栗充食。浹旬有山民見之群信共營梵宇。時襄陽連率李景讓統攝湘潭。愿預良緣乃奏請山門號同慶寺。后相國裴公相親道合。祐為遭會昌之澄汰。又遇相國崔公慎由。崇重加禮。以大中癸酉歲正月九日盥漱畢。敷座瞑目而歸滅焉。享年八十三。僧臘五十九。遷葬于山之右梔子園也。四鎮北庭行軍涇原等州節度使右散騎常侍盧簡。求為碑。李商隱題額焉。
唐黃州九井玄策傳
釋玄策。俗姓魯。會稽人也。幼隨父商估。赴天臺山光明會。乃隋朝智顗禪師立教。年別九月。遠近州邑黑白二眾鳩聚。策睹殊異。遂于禪林寺智廣師下出家。遊方見江西大寂。頓開翳障。及遍參問睹黃陂九井山奇秀。乃結茅為舍。學侶若蟬之走明也。或慰策曰。師之耐寂寞如此乎。策曰。致道者忘心矣。吾樂甚哉。以大中八年現疾
【現代漢語翻譯】 現代漢語譯本 重光佛法（佛教）之人。過了不久，他彈指四下就離開了。道祐（人名）梳著椎髻，穿著短衣，依照本郡法恒律師（人名）的規矩，承擔的勞作總是比別人多一倍。到了成年剃度，三年後受具足戒。當時有錢塘（地名）的上士義賓（人名），傳授他律宗的科目。等到進入天臺山（地名），在途中遇到了寒山子（人名），寒山子就對道祐說：『千山萬水，遇到深潭就停下來。獲得無價之寶，用來救濟眾生。』道祐順著他的話去思考，危坐著進行思索。隨後建造國清寺（寺廟名），遇到了異人拾得（人名）。拾得申述了之前的意思，相信如同符契一樣相合。於是前往泐潭（地名）拜見大智禪師（人名），立刻領悟了祖師的意旨。元和（年號）末年，隨緣來到長沙（地名）。因為路過大溈山（地名），就想在那裡居住下來。大溈山與郡城相隔十里，非常荒涼沒有人煙，簡直就像是野獸的巢穴。於是他混雜在猿猴之間，用橡子栗子充當食物。過了十天，有山民看見了他，大家都很信服，共同建造寺廟。當時襄陽（地名）連率李景讓（人名）統領湘潭（地名），願意參與這美好的因緣，於是上奏請求將山門命名為同慶寺（寺廟名）。後來相國裴休（人名）與道祐相親，兩人在佛法上志同道合。道祐經歷了會昌（年號）的滅佛事件。又遇到了相國崔慎由（人名），崔慎由非常崇敬他，對他加以禮遇。在大中（年號）癸酉年正月九日，道祐洗漱完畢，鋪設座位，閉上眼睛圓寂了。享年八十三歲，僧臘五十九年。遷葬于山的右側梔子園。四鎮北庭行軍涇原等州節度使、右散騎常侍盧簡（人名），請求為他撰寫碑文。李商隱（人名）題寫了碑額。
唐黃州九井玄策傳
釋玄策（人名），俗姓魯，會稽（地名）人。小時候跟隨父親做生意，前往天臺山（地名）參加光明會（佛教活動）。光明會是隋朝智顗禪師（人名）創立的，每年九月，遠近州縣的僧人和信徒都聚集在一起。玄策看到這種殊勝的景象，於是就在禪林寺（寺廟名）智廣禪師（人名）門下出家。遊歷四方，拜見了江西（地名）的大寂禪師（馬祖道一，人名），頓時消除了心中的迷惑。等到他遍參諸方，看到黃陂（地名）九井山（地名）的奇特秀麗，於是就結茅為舍，在此居住。學侶們像蟬一樣奔向光明。有人安慰玄策說：『禪師您如此耐得住寂寞嗎？』玄策說：『修道的人忘卻了世俗的心。我快樂得很啊。』在大中（年號）八年，玄策示現疾病。
【English Translation】 English version Revered Dao You revived the Buddha's teachings. Not long after, he snapped his fingers four times and departed. Dao You, with his hair in a chignon and wearing a short coat, followed the rules of Lawyer Fa Heng of his native prefecture, always taking on twice the labor of others. Upon reaching adulthood, he shaved his head and received the full precepts three years later. At that time, there was a virtuous man named Yi Bin from Qiantang who taught him the subjects of the Vinaya school. When he entered Mount Tiantai, he met Hanshanzi on the way. Hanshanzi said to Dao You, 'Across thousands of mountains and rivers, stop at the deep pools. Obtain priceless treasures to relieve all beings.' Dao You followed his words and pondered, sitting upright in contemplation. Subsequently, he built Guoqing Temple and encountered the extraordinary person Shide. Shide reiterated the previous meaning, believing it to be as consistent as a matching talisman. Thereupon, he went to Letan to visit Great Wisdom Master, instantly comprehending the meaning of the Patriarch. At the end of the Yuanhe era, he followed his karma to Changsha. Passing by Mount Dawei, he desired to dwell there. The mountain was ten 'she' away from the prefectural city, desolate and uninhabited, almost like a den of beasts. Thus, he mingled with monkeys, feeding on acorns and chestnuts. After ten days, a mountain dweller saw him, and the community, in faith, jointly built a Buddhist temple. At that time, Li Jingrang, the military commissioner of Xiangyang, governed Xiangtan, and wished to participate in this auspicious connection, so he requested that the mountain gate be named Tongqing Temple. Later, Chancellor Pei Xiu became close to Dao You, and they shared the same path in Buddhism. Dao You experienced the suppression of Buddhism during the Huichang era. He also encountered Chancellor Cui Shenyou, who greatly respected him and treated him with courtesy. On the ninth day of the first month of the year Guiyou in the Dazhong era, Dao You washed and rinsed, laid out his seat, closed his eyes, and passed away. He lived to the age of eighty-three, with fifty-nine years as a monk. He was reburied in the Gardenia Garden to the right of the mountain. Lu Jian, the military commissioner of the four garrisons of Beiting, Xingjun, Jingyuan, and other prefectures, and Right Attendant of the Palace, requested to write his epitaph. Li Shangyin inscribed the title of the epitaph.
Biography of Xuan Ce of Jiujing in Huangzhou, Tang Dynasty
The Venerable Xuan Ce, with the lay surname Lu, was a native of Kuaiji. As a child, he followed his father in business, going to the Guangming Assembly on Mount Tiantai. This assembly was established by Chan Master Zhiyi of the Sui Dynasty, and every September, monks and laypeople from nearby prefectures and counties gathered. Xuan Ce, witnessing this extraordinary sight, then left home under Chan Master Zhiguang at Chanlin Temple. Traveling around, he met Great Master Daji of Jiangxi, instantly dispelling the darkness in his mind. After visiting various places, he saw the unique beauty of Jiujing Mountain in Huangpi, so he built a thatched hut to live in. Fellow practitioners flocked to him like cicadas heading towards the light. Someone comforted Xuan Ce, saying, 'Master, how can you endure such solitude?' Xuan Ce said, 'Those who pursue the Way forget the mundane mind. I am very happy.' In the eighth year of the Dazhong era, Xuan Ce manifested illness.
而滅。續敕謚大師曰圓寂。塔名智覺焉。
宋高僧傳卷第十一 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第十二
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
習禪篇第三之五(正傳二十人附見四人)
唐杭州大慈山寰中傳
釋寰中。姓盧氏。河東蒲坂人也。稟靈特異挺質殊倫。身支𦟛亭頂骨圓峻。其聲若鐘響其色猶脂凝。學通終古辭實豐贍。年二十五隨計中甲科。然未塞其懷。復思再捷。無何遭母之憂。遂廬于墓所。及服闋徑往北京童子寺出家。二稔未周諸經皆覽。明年往嵩岳登戒肄習律部。于茲博通忽慕上乘。決往百丈山深得玄旨。后隱南嶽常樂寺。結茅于山椒諫議大夫崖公深重其操。因別立方丈。虞淵景晞一飯永日。然其乏水羸瓶遠求。俄爾深宵有虎嗥嘯廬側。詰旦視之。果濫泉坼地而涌足其汲用。后之杭浙江之北有山號大慈。居未久檀信爰臻。旋成巨院。四方僧侶參禮如雲。屬武宗廢教。中衣短褐。或請居戴氏別墅焉。大中壬申歲太守劉公。首命剃染重盛禪林。壬午歲二月十五日囑累聲畢而終。時漸溽暑驗其身一無變異。而頂門燠潤。冬窆于塔所。享年八十三。法臘五十四。有說常樂寺山虎跑泉。當中公滅日。忽焉乾涸。異哉。止資中之
【現代漢語翻譯】 現代漢語譯本：然後圓寂。朝廷追諡大師為『圓寂』（佛教用語，指僧人去世）。塔的名字叫智覺。
《宋高僧傳》卷第十一 大正藏第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第十二
宋左街天壽寺通慧大師賜紫沙門贊寧（人名）等奉皇帝的命令撰寫
習禪篇第三之五（正傳二十人，附見四人）
唐杭州大慈山寰中（人名）傳
釋寰中（法號），姓盧，是河東蒲坂人。他天資聰穎，資質超群。身形魁梧挺拔，頭頂骨骼圓潤高聳。聲音洪亮如鐘，膚色如同凝固的油脂般光潤。學識淵博，通曉古今，文辭豐富而精煉。二十五歲時，他參加科舉考試並考中。然而，這並沒有滿足他的心願，又想再次考取更高的功名。不久，他遭遇母親去世的憂傷，於是在墓旁搭廬守孝。守孝期滿后，他直接前往北京童子寺出家。不到兩年時間，就通覽了各種經典。第二年，他前往嵩山受戒，學習律宗經典。在此期間，他博學通達，忽然嚮往大乘佛法。於是，他前往百丈山，深入領悟了玄妙的佛法宗旨。後來，他隱居在南嶽常樂寺，在山腰搭建茅屋。諫議大夫崖公（官名+人名）非常敬重他的品行，因此特別為他建造了方丈室。虞淵景晞（人名）每天只吃一頓飯。然而，因為缺少水源，只能用瘦弱的瓶子到遠處取水。不久，在一天深夜，有老虎在他茅廬旁邊吼叫。第二天早上檢視，果然有泉水從地裡涌出，足夠他汲取使用。後來，他來到杭州浙江的北部，那裡有一座山叫大慈山。居住不久，施主信徒紛紛前來供養，很快就建成了一座巨大的寺院。四方僧侶前來參拜學習，如同雲集。正趕上唐武宗廢除佛教，寰中穿著短衣，或者應邀居住在戴氏的別墅里。大中壬申年，太守劉公（官名+人名）首先下令剃度僧人，重新興盛禪林。壬午年二月十五日，說完遺囑后圓寂。當時天氣炎熱潮濕，但他的身體卻沒有絲毫變化，而且頭頂依然溫暖濕潤。冬天，被安葬在塔里。享年八十三歲，僧臘五十四年。據說常樂寺山上的虎跑泉，在寰中公圓寂之日，忽然乾涸了。真是奇異啊！只資中之
【English Translation】 English version: Then he passed away peacefully. The court posthumously conferred upon the master the title 'Yuanji' (圓寂) (a Buddhist term referring to a monk's death). The pagoda was named Zhijue (智覺).
Song Gaoseng Zhuan (宋高僧傳) (Biographies of Eminent Monks of the Song Dynasty), Volume 11 Taisho Tripitaka, Volume 50, No. 2061, Song Gaoseng Zhuan (宋高僧傳)
Song Gaoseng Zhuan (宋高僧傳), Volume 12
The purple-robed Shramana Zanning (贊寧) (personal name), the Tonghui Master of Tianshou Temple on the Left Street of the Song Dynasty, and others, compiled this under imperial decree.
Chapter 3.5 on the Practice of Chan (習禪篇) (20 main biographies, with 4 additional mentions)
Biography of Huanzhong (寰中) (personal name) of Daci Mountain in Hangzhou during the Tang Dynasty
釋Huanzhong (釋寰中) (Dharma name), whose surname was Lu (盧), was a native of Puban (蒲坂) in Hedong (河東). He was endowed with extraordinary intelligence and possessed exceptional qualities. His body was tall and upright, and the crown of his head was round and prominent. His voice was like the sound of a bell, and his complexion was like solidified fat, radiant and smooth. He was learned and knowledgeable, well-versed in ancient and modern times, and his writing was rich and refined. At the age of twenty-five, he passed the imperial examination. However, this did not satisfy his aspirations, and he desired to achieve even greater success. Soon after, he encountered the sorrow of his mother's death, so he built a hut near her grave to observe mourning. After the mourning period was over, he went directly to Tongzi Temple (童子寺) in Beijing to become a monk. In less than two years, he had read all the scriptures. The following year, he went to Mount Song (嵩岳) to receive the precepts and study the Vinaya (律部). There, he became well-versed in the teachings and suddenly yearned for the Mahayana (上乘) teachings. Therefore, he went to Mount Baizhang (百丈山) and deeply understood the profound principles of Buddhism. Later, he lived in seclusion at Changle Temple (常樂寺) on Mount Nan (南嶽), building a thatched hut on the mountainside. The Admonishing Official Yagong (崖公) (official title + personal name) deeply respected his conduct and therefore built a abbot's room for him. Yu Yuanjingxi (虞淵景晞) (personal name) ate only one meal a day. However, because of the lack of water, he could only use a weak bottle to fetch water from afar. Soon after, one late night, a tiger roared beside his hut. The next morning, upon inspection, a spring was found gushing from the ground, sufficient for him to draw water. Later, he came to the north of Zhejiang (浙江) in Hangzhou (杭州), where there was a mountain called Daci Mountain (大慈山). Not long after he resided there, donors and believers flocked to make offerings, and soon a large temple was built. Monks from all directions came to pay their respects and learn, gathering like clouds. During the time when Emperor Wuzong (武宗) of the Tang Dynasty abolished Buddhism, Huanzhong (寰中) wore short clothes, or was invited to reside in the villa of the Dai family (戴氏). In the year Renshen (壬申) of the Dazhong (大中) era, Prefect Liu Gong (劉公) (official title + personal name) first ordered the shaving of monks' heads and the revival of the Chan forest. On the fifteenth day of the second month of the year Renwu (壬午), after finishing his last instructions, he passed away peacefully. At that time, the weather was hot and humid, but his body showed no signs of decay, and the top of his head was still warm and moist. In winter, he was buried in the pagoda. He lived to the age of eighty-three, and his monastic age was fifty-four. It is said that the Tiger Running Spring (虎跑泉) on Mount Changle (常樂寺) suddenly dried up on the day of Master Huanzhong's (寰中公) passing. How strange! Only the resources of
受用耳。至乾符丁酉歲。敕謚大師號性空。塔名定慧也。縉雲太守段成式為真贊焉。
唐洛陽韶山寰普傳
釋寰普者。不知何許人也。稟形淳粹克性謙沖。居於醜夷下風請業。汪汪然其識度輒難擬議。具戒之後經論溫尋。然後杖錫南遊澧陽。遇夾山而得心契。有參學舉問。垂手攜歸。不使一機失其開誘。其所不薦勸令披覽經法。亦近秀寂之遺風耳。
唐衡山昂頭峰日照傳
釋日照。姓劉氏。岐下人也。家世豪盛。幼承庭訓博覽經籍。復于莊老而宿慧發揮。思從釋子。即往長安大興善寺曇光法師下。稟學納戒。傳受經法靡所不精。因游嵩岳問圓通之訣。欣然趨入。后游南嶽登昂頭峰。直拔蒼翠便有終焉之志。庵居二十載。屬會昌武宗毀教。照深入巖窟。飯栗飲流而延喘息。大中宣宗重興佛法。率徒六十許人。還就昂頭山舊基。結苫蓋構舍宇。復居一十五年。學人波委。咸通中示滅。春秋一百八歲。至三年二月三日入塔立碑存焉。天下謂其禪學為昂頭照是歟。
唐朗州德山院宣鑒傳
釋宣鑒。姓周氏。劍南人也。生惡葷膻少多英敏。宿赍異操懇願出塵。大龍不屈于小庭。俊鶚必騰其層漢。既除美飾當預僧流。從受近圓即窮律藏。其諸性相貫習偕通。聞重湖間禪道大興。乃杭志雲遊造
【現代漢語翻譯】 受用啊。到乾符丁酉年（公元877年），朝廷追諡大師為『性空』。塔名『定慧』。縉雲太守段成式為他撰寫了真贊。
唐洛陽韶山寰普傳
釋寰普，不知是哪裡人。天性淳樸，性格謙遜。居住在偏遠之地，向他請教的人很多。他的見識和氣度令人難以揣測。受具足戒后，溫習經論。然後拄著錫杖南遊到澧陽。遇到夾山（指夾山善會禪師）而心意相合。有前來參學的人，他就垂手接引，不讓任何一個機會失去開導的作用。對於那些不適合參禪的人，他就勸他們披閱經書佛法。也接近於秀寂禪師的遺風。
唐衡山昂頭峰日照傳
釋日照，姓劉，是岐下人。家世顯赫。從小接受家庭教育，博覽經書。又研究莊子和老子，宿慧得以發揮。想要出家為僧。於是前往長安大興善寺曇光法師處，學習並受戒。傳授的經法沒有不精通的。後來遊歷嵩山，詢問圓通的訣竅。欣然前往。之後遊歷南嶽，登上昂頭峰。看到那裡的蒼翠景色，便有了在此終老的想法。在庵里住了二十年。適逢會昌武宗毀佛。日照深入巖洞，靠吃栗子、喝泉水來延續生命。大中宣宗重新興盛佛法。日照率領六十多個弟子，回到昂頭山舊址。結草為庵，建造房舍。又住了十五年。前來求學的人很多。咸通年間圓寂。享年一百零八歲。到三年二月三日入塔，立碑紀念。天下人稱他的禪學為『昂頭照』，大概就是這樣吧。
唐朗州德山院宣鑒傳
釋宣鑒，姓周，是劍南人。生來厭惡葷腥，從小就聰明敏捷。天生具有超凡的志向，懇切希望出家。蛟龍不會屈居於小池塘，雄鷹必定騰飛于高空。既然剃除了美麗的裝飾，就應當加入僧人的行列。受了近圓戒后，就窮盡律藏。對於各種性相，貫通學習。聽說重湖一帶禪道大興，於是立志雲遊，前往。
【English Translation】 It was beneficial to him. In the year Dingyou of the Qianfu era (877 AD), the imperial court posthumously conferred upon the master the title 'Xingkong' (性空, Nature of Emptiness). The pagoda was named 'Dinghui' (定慧, Samadhi and Wisdom). Duan Chengshi (段成式), the prefect of Jinyun, composed a true eulogy for him.
Transmission of Huanpu (寰普) of Shaoshi Mountain in Luoyang during the Tang Dynasty
The monk Huanpu (寰普) was of unknown origin. He was naturally pure and humble in character. He lived in a remote and uncivilized place, where many sought his teachings. His knowledge and insight were profound and difficult to fathom. After receiving the full precepts, he diligently studied the scriptures and treatises. Then, carrying his staff, he traveled south to Liyang. He met Jiashan (夾山, referring to Zen Master Jiashan Shanhui) and found accord with his mind. When students came to seek instruction, he would readily guide them, never missing an opportunity to enlighten them. For those who were not suited for Chan practice, he would encourage them to read and study the sutras and Dharma. This was similar to the style of Zen Master Xiuji.
Transmission of Rizhao (日照) of Angtou Peak in Hengshan during the Tang Dynasty
The monk Rizhao (日照), whose surname was Liu (劉), was from Qixia. His family was prominent and wealthy. From a young age, he received a thorough education at home, extensively reading the scriptures and classics. He also studied Zhuangzi and Laozi, which further developed his innate wisdom. He desired to become a monk. Therefore, he went to the Daxingshan Temple in Chang'an to study and receive the precepts under Dharma Master Tanguang (曇光). He mastered all the transmitted scriptures and Dharma. Later, he traveled to Mount Song to inquire about the secrets of perfect understanding. He went there gladly. Afterwards, he traveled to Mount Heng and ascended Angtou Peak. Seeing the lush greenery there, he resolved to spend the rest of his life there. He lived in a hermitage for twenty years. During the Huichang persecution of Buddhism by Emperor Wuzong, Rizhao went deep into the caves, surviving on chestnuts and spring water. During the Dazhong era, Emperor Xuanzong revived Buddhism. Rizhao led more than sixty disciples back to the old site on Angtou Mountain. They built huts and houses. He lived there for another fifteen years. Many people came to study with him. He passed away during the Xiantong era at the age of one hundred and eight. On the third day of the second month of the third year, he was entombed in a pagoda, and a stele was erected in his memory. The world called his Chan teachings 'Angtou Zhao,' and that is probably the case.
Transmission of Xuanjian (宣鑒) of Deshan Monastery in Langzhou during the Tang Dynasty
The monk Xuanjian (宣鑒), whose surname was Zhou (周), was from Jiannan. He abhorred meat and strong-smelling foods from birth and was intelligent and quick-witted from a young age. He possessed extraordinary aspirations and earnestly desired to renounce the world. A dragon will not be confined to a small pond, and an eagle will surely soar into the high heavens. Having shaved off his beautiful adornments, he should join the ranks of monks. After receiving the novice precepts, he exhausted the Vinaya Pitaka. He thoroughly studied and understood all the characteristics and appearances. Hearing that Chan practice was flourishing in the Chonghu area, he resolved to travel there and set out.
龍潭信禪師。則石頭宗師之二葉也。始唯獨居一室。鑒強供侍之。一夕龍潭持一枝火授鑒。鑒接而行。數步且曰。久聞龍潭。到來龍之與潭俱不見歟。信曰。子親到矣。機與教符。日親丈室三十餘年。后止澧陽居。無何屬武宗搜揚。洎大中還復法儀。咸通初武陵太守薛延望堅請始居德山。其道芬馨四海禪徒輻湊。伏臘堂中常有半千人矣。其于訓授天險海深難窺邊際。雪峰參見鑒深肯重。以咸通六年乙酉歲十二月三日。忽告諸徒曰。捫空追響勞汝神邪。夢覺覺非復有何事。言訖安坐而化。春秋八十四。僧臘六十五。身據床坐。卓然七日如生在焉。天下言激箭之禪道者。有德山門風焉。今襄鄧漢東法孫極盛者是。
唐明州棲心寺藏奐傳
釋藏奐。俗姓朱氏。蘇州華亭人也。母方娠及誕常聞異香。為兒時嘗墮井。有神人接持而出。丱歲出家禮道曠禪師。及弱冠詣嵩岳受具。母每思念涕泣。因一目不視。迨其歸省即日而明。母喪哀毀廬墓間頗有徴祥。孝感如是。由此顯名。尋遊方訪道。復詣五泄山遇靈默大師。一言辨析旨趣符合。顯晦之道日月之所然也。會昌人中衰而復盛。唯奐居之熒不能惑。焚不能熱溺不能濡者也。洎周洛再構長壽寺。敕度居焉。時內典焚燬梵夾煨燼。手緝散落實為大藏。尋南海楊公收典姑蘇
【現代漢語翻譯】 現代漢語譯本：龍潭信禪師，是石頭宗師的第二代傳人。最初他獨自居住在一個房間里，鑒強侍奉他。一天晚上，龍潭遞給鑒一根點燃的火把，鑒接過火把走了幾步，然後說：『我早就聽說龍潭，來到這裡，龍和潭都看不見嗎？』信禪師說：『你親自到了這裡。』他們的機鋒與教義相符。鑒在龍潭的房間里親近侍奉了三十多年。後來他住在澧陽。不久，遇到了武宗皇帝的搜捕和揚棄佛教，直到大中時期才恢復了佛教的儀式。咸通初年，武陵太守薛延望堅決請求他住在德山。他的道風芬芳，傳遍四海，禪宗學徒像車輻一樣聚集而來。過年的時候，禪堂里常常有五百多人。他在訓導和傳授方面的造詣，像天險一樣高峻，像大海一樣深邃，難以窺測其邊際。雪峰義存（Xuefeng Yicun）參見龍潭，鑒深加肯定和器重。在咸通六年乙酉歲十二月三日，他忽然告訴眾弟子說：『在虛空中摸索聲音，勞累你們的精神。夢醒了，覺悟了，又有什麼事呢？』說完，安然坐化。享年八十四歲，僧臘六十五年。他的身體坐在床上，七天都像活著一樣。天下談論激箭禪道的人，都推崇德山的門風。現在襄鄧漢東一帶的法孫最為興盛。
唐明州棲心寺藏奐傳
釋藏奐（Shi Zanghuan），俗姓朱，是蘇州華亭人。他的母親懷孕和生產時，常常聞到奇異的香味。他小時候曾經掉進井裡，有神人接住他，把他救了出來。少年時出家，拜道曠禪師為師。成年後前往嵩岳受具足戒。他的母親常常思念他，哭泣，因此一隻眼睛失明。等到他回家探望時，母親的眼睛立刻恢復了光明。母親去世后，他在墳墓旁邊搭了個小屋居住，哀傷過度，頗有一些祥瑞的徵兆。他的孝心感動了上天，因此顯揚名聲。後來他遊歷四方，尋訪真道，又前往五泄山，遇到了靈默大師。一句話就辨析清楚了禪宗的旨趣，彼此的理解完全符合。顯揚和隱晦的道理，就像太陽和月亮一樣自然。會昌年間佛教衰落，後來又復興，只有藏奐居住的地方沒有受到迷惑，火燒不熱，水淹不濕。等到周洛再次建造長壽寺，皇帝下令讓他住在那裡。當時佛教的經典被焚燬，梵文經書被燒成灰燼，他親手收集散落的經文，重新編纂成大藏經。不久，南海的楊公收集了姑蘇的經典。
【English Translation】 English version: Zen Master Longtan Xin was the second generation successor of Zen Master Shitou. Initially, he lived alone in a room, and Jianqiang served him. One evening, Longtan handed Jianqiang a lit torch. Jianqiang took it and walked a few steps, then said, 'I have long heard of Longtan, but having arrived here, neither the 'dragon' (Long) nor the 'pool' (Tan) can be seen?' Zen Master Xin replied, 'You have arrived here personally.' Their interaction and teachings were in accord. Jian served closely in Longtan's room for over thirty years. Later, he resided in Liyang. Soon after, he encountered Emperor Wuzong's suppression and abandonment of Buddhism, until the Daizhong period when Buddhist rituals were restored. In the early years of Xiantong, Xue Yanwang, the prefect of Wuling, earnestly requested him to reside at Mount Deshan. His Dao (path) was fragrant, spreading throughout the four seas, and Zen disciples gathered like spokes on a wheel. During the New Year holidays, there were often more than five hundred people in the Zen hall. His achievements in instruction and transmission were as towering as a natural barrier and as deep as the ocean, making it difficult to fathom their limits. Xuefeng Yicun (雪峰義存) visited Longtan, and Jian deeply affirmed and valued him. On the third day of the twelfth month of the year Yiyou in the sixth year of Xiantong (865 AD), he suddenly told his disciples, 'Groping for sound in emptiness tires your spirit. Awakening from a dream, what else is there?' After speaking, he sat peacefully and passed away. He lived to the age of eighty-four, with sixty-five years as a monk. His body remained seated on the bed, appearing as if alive for seven days. Those in the world who speak of the 'arrow-like' (激箭) Zen path all admire the style of Deshan. Today, his Dharma descendants in Xiangdeng and Handong are the most prosperous.
Biography of Zanghuan of Qixinsi Temple in Mingzhou during the Tang Dynasty
Shi Zanghuan (釋藏奐), whose lay surname was Zhu, was a native of Huating in Suzhou. During his mother's pregnancy and at his birth, a strange fragrance was often smelled. As a child, he once fell into a well, and a divine being caught him and brought him out. He became a monk in his youth, taking Dao Kuang as his teacher. Upon reaching adulthood, he went to Mount Song to receive the full precepts. His mother often missed him and wept, causing her to lose sight in one eye. When he returned home to visit, his mother's eye immediately regained its sight. After his mother's death, he built a hut next to her grave and lived there, mourning excessively, with several auspicious signs appearing. His filial piety moved the heavens, and thus his name became known. Later, he traveled around, seeking the true path, and went to Mount Wuxie, where he met Master Lingmo. With one sentence, he clearly discerned the essence of Zen, and their understanding was in complete agreement. The principle of manifestation and concealment is as natural as the sun and the moon. During the decline of Buddhism in the Huichang era, and its subsequent revival, only the place where Zanghuan resided was not deluded, not heated by fire, and not wetted by water. When Zhou Luo rebuilt Changshou Temple, the emperor ordered him to reside there. At that time, Buddhist scriptures were burned and Sanskrit texts were reduced to ashes. He personally collected the scattered texts and recompiled them into the Great Treasury (大藏). Soon after, Yang Gong of the South Sea collected the classics from Gusu.
。請奐歸於故林以建精舍。大中十二年鄞水檀越任景求。舍宅為院迎奐居之。剡寇求甫率徒二千。執兵晝入。奐瞑目宴坐色且無撓。盜眾皆悸懾叩頭謝道。寇平州奏請改額為棲心寺。以旌奐之德焉。凡一動止禪者必集。環堂擁榻堵立云會奐學識泉涌指鑒岐分。詰難排縱之眾。攻堅索隱之士。皆立褰苦霧坐泮堅冰。一言入神永破沈惑。以咸通七年秋八月三日。現疾告終。享年七十七。僧臘五十七。預命香水剃髮。謂弟子曰。吾七日在矣。及期而滅。門人號慕乃權窆天童巖。已週三載。一日異香凝空遠近郁烈。弟子相謂曰。昔師囑累令三載后當焚我身。今異香若此。乃發塔視之。儼若平生。以其年八月三日依西域法焚之。獲舍利數千粒。其色紅翠。十三年弟子戒休。赍舍利述行狀。詣闕請謚。奉敕褒誄易名曰心鑒。塔曰壽相。奐在洛下長壽寺。謂眾曰。昔四明天童山僧曇粹是吾前生也。有墳塔存焉。相去遼遠人有疑者。及追驗事實皆如其言。初任生將迎奐。人或難之。對曰。治宅之始有異僧令大其門。二十年之後當有聖者居之。比奐至止果二十年矣。又奐將離姑蘇。為徒眾留擁。乃以棕拂與之曰。吾在此矣。汝何疑焉。暨乎潛行眾方諭其深旨。又令寺之西北隅可為五百墩以鎮之。或曰。力何可致。奐曰。不然作一墩植五株
柏可也。凡微言奧旨皆此類也。刺史崔琪撰塔碑。金華縣尉邵朗題額焉。
唐真定府臨濟院義玄傳
釋義玄。俗姓邢。曹州南華人也。參學諸方不憚艱苦。因見黃檗山運禪師。鳴啄同時瞭然通徹。乃北歸鄉土。俯徇趙人之請。住子城南臨濟焉。罷唱經論之徒皆親堂室示人心要。頗與德山相類。以咸通七年丙戌歲四月十日示滅。敕謚慧照大師。塔號澄虛。言教頗行於世。今恒陽號臨濟禪宗焉。
唐洛京廣愛寺從諫傳(鑒宗)
釋從諫。姓張氏。本南陽人也。徙居廣陵生於淮甸焉。為性倜儻器宇崇峙。于閭里間為時畏服。遇相工曰。子身長八尺眉目秀朗。他日必荷榮寄。諫曰。心不願仕于榮寄何有。相工曰。所寄荷不可測也。越壯室之年。忽深信佛理。遂舍妻孥求僧披剃焉。甫登戒地頗護心珠。因悟禪那頓了玄理。方數十載同好之者自遠而來請問。諫一一指訂俾其開覺。尋游洛下廣愛寺掛錫。時禪客鱗集。如孝子之事父母焉。洛中有請諫設食。必排位對賓頭盧尊者。其為人之欽奉皆此類矣。屬會昌四年詔廢佛塔廟。令沙門復桑梓。亦例澄汰。乃烏帽麻衣潛于皇甫氏之溫泉別業后岡上。喬木駢郁巨石砥平。諫于夏中常就此入定。或補毳事。忽遇頹云駛雨霆電擊石烈風兼至。凡在此者驚奔恐懾。諫唯
【現代漢語翻譯】 現代漢語譯本： 柏可也。凡是精微的言語和深奧的旨意都屬於此類。刺史崔琪撰寫塔碑，金華縣尉邵朗題寫匾額。
唐真定府臨濟院義玄傳
釋義玄（釋義玄：人名）。俗姓邢，曹州南華人。參學各處，不畏艱難困苦。因為拜見黃檗山運禪師，在鳴啄的同時豁然貫通。於是北歸故鄉，應允趙地人的請求，住在子城南面的臨濟。停止講唱經論的僧徒都親自到堂室請教，義玄向他們開示心要，頗像德山。在咸通七年丙戌歲四月十日圓寂。朝廷追諡為慧照大師，塔號澄虛。他的言教頗為流行於世。現在恒陽稱作臨濟禪宗。
唐洛京廣愛寺從諫傳(鑒宗)
釋從諫（釋從諫：人名），姓張，本是南陽人。後來遷居到廣陵，出生在淮甸。生性灑脫不凡，氣宇軒昂挺拔。在鄉里間，人們對他既敬畏又佩服。有相面的人說：『你身高八尺，眉目清秀俊朗，將來必定身負重任。』從諫說：『我心裡不希望做官，哪裡會有什麼重任呢？』相面的人說：『你所承擔的責任不可估量啊。』到了壯年，忽然深信佛理，於是捨棄妻子兒女，出家為僧。剛剛受戒，就非常守護自己的心性。因為領悟禪那，頓時明白了玄妙的道理。過了幾十年，志同道合的人從遠方趕來請教。從諫一一指點，使他們開悟。不久，他遊歷到洛陽，在廣愛寺掛單。當時禪客雲集，就像孝順的兒子侍奉父母一樣。洛陽有人請從諫設齋，他必定擺設座位，面對賓頭盧尊者。他為人所欽佩敬奉，都是這樣的。到了會昌四年，朝廷下詔廢除佛塔寺廟，命令僧人還俗。從諫也按照慣例被勒令還俗。於是他戴著烏紗帽，穿著麻布衣服，隱居在皇甫氏溫泉別墅後面的山岡上。那裡喬木茂盛，巨石平坦。從諫在夏天經常到這裡入定。或者縫補僧衣。忽然遇到烏雲密佈，暴雨傾盆，雷電擊打石頭，狂風大作。凡是身在此處的人都驚慌奔跑，恐懼害怕。只有從諫
【English Translation】 English version: 'Bai Ke Ye'. All subtle words and profound meanings belong to this category. The epitaph was written by Cui Qi, the governor, and the inscription was written by Shao Lang, the county magistrate of Jinhua.
Biography of Yixuan of Linji Temple in Zhending Prefecture, Tang Dynasty
釋 Yixuan (Yixuan: personal name), whose secular surname was Xing, was a native of Nan Hua in Caozhou. He studied in various places, not fearing hardship. Because he met Zen Master Yun of Huangbo Mountain, he suddenly understood everything at the same moment as the sound of the pecking. So he returned to his hometown in the north and, at the request of the people of Zhao, lived in Linji south of Zicheng. Those who had stopped chanting scriptures and treatises all personally came to the hall to ask for instructions, and Yixuan revealed the essentials of the mind to them, much like Deshan. He passed away on the tenth day of the fourth month of the Bingxu year of Xiantong 7 (866 AD). The court posthumously named him Great Master Huizhao, and his pagoda was named Chengxu. His teachings are quite popular in the world. Today, Hengyang is known as the Linji Zen sect.
Biography of Congjian of Guang'ai Temple in Luoyang, Tang Dynasty (Jianzong)
釋 Congjian (Congjian: personal name), whose surname was Zhang, was originally from Nanyang. Later, he moved to Guangling and was born in Huaidian. He was naturally unrestrained and had a lofty and upright demeanor. In his village, people both respected and feared him. A physiognomist said: 'You are eight feet tall, with delicate and handsome features. In the future, you will surely bear great responsibility.' Congjian said: 'I do not wish to be an official in my heart, so how can there be any great responsibility?' The physiognomist said: 'The responsibility you bear is immeasurable.' When he reached adulthood, he suddenly deeply believed in Buddhist principles, so he abandoned his wife and children and became a monk. As soon as he took the precepts, he diligently guarded his mind. Because he realized Zen meditation, he suddenly understood the profound principles. After several decades, like-minded people came from afar to ask for guidance. Congjian pointed them out one by one, enabling them to attain enlightenment. Soon, he traveled to Luoyang and stayed at Guang'ai Temple. At that time, Zen practitioners gathered like clouds, like filial sons serving their parents. When someone in Luoyang invited Congjian to set up a vegetarian feast, he would always set up a seat facing the Venerable Pindola. He was admired and revered by people in this way. In the fourth year of Huichang (844 AD), the court issued an edict to abolish Buddhist pagodas and temples, ordering monks to return to secular life. Congjian was also ordered to return to secular life according to the usual practice. So he wore a black hat and linen clothes, and lived in seclusion on the hill behind the hot spring villa of the Huangfu family. There, tall trees grew luxuriantly and huge rocks were flat. Congjian often came here to enter meditation in the summer. Or he would mend his monk's robe. Suddenly, dark clouds gathered, heavy rain poured down, lightning struck the rocks, and a violent wind arose. All those who were here were frightened and ran away in fear. Only Congjian
欣然加趺而坐。若無所聞者。或問諫曰。惡畜生何爾。大中初宣皇詔興釋氏。諫還歸洛邑舊居。其子一日自廣陵來覲。適與諫遇于院門。威貌嚴莊不復可識。乃問曰。從諫大德所居。諫指之東南可尋。其子既去。遂闔門不出。其割裂愛網又若此也。咸通七年丙戌歲夏五月。忽出詣檀越家。辭別曰。善建福業。貧道秋初當遠行。故相聞耳。至秋七月朔旦。旦盥手焚香念慈氏如來已。右脅而臥。呼門人玄章誡之曰。人身難得而易失。急急於物無心無為流轉。無生滅法一切現存。今乃生也有涯。暫與爾別。是日無疾而化。行年八十餘矣。玄章等奉遺旨。送尸于建春門外尸陀林中施諸鳥獸。三日複視之肌貌如生。一無近者。遂以餅餌覆之。經宿有狐狼跡。唯啖所覆身且儼如。乃議用外國法焚之。收合餘燼起白塔于道傍。人尤歸信香火不絕焉。次有杭州徑山院釋鑒宗。湖州長城人也。姓錢氏。即禮部侍郎徽之孫。父晟有疾。宗割股肉饋啖之紿云。他畜之肉。未幾病間。孝譽聞于親里。乃求出家。時州開元寺有上都臨壇十望大德內供奉高閑。閑善草隸。嘗對懿宗御前書。甚高華望。宗誓禮為師。后出學涉通凈名思益經。遂常講習。閑公亦示其筆法。漸得鳳毛焉。倏往謁鹽官悟空大師。隨眾參請頓徹心源。卻復故鄉勸人營福。咸通三
【現代漢語翻譯】 欣然盤腿而坐，好像什麼都沒聽見一樣。有人問他：『你這惡畜生怎麼這樣？』唐宣宗大中初年，頒佈皇詔興盛佛教，（從諫）回到洛陽的舊居。他兒子有一天從廣陵來拜見他，正好在寺院門口遇見。（從諫）威嚴莊重，已經認不出來了。他兒子就問：『請問從諫大德住在哪裡？』（從諫）指著東南方向說：『可以去那裡找找。』他兒子走後，（從諫）就關上門不再出來。他割斷情愛的束縛就像這樣。咸通七年丙戌年夏五月，（從諫）忽然去拜訪施主家，告別說：『好好地建造福業，貧道秋初將要遠行，所以來告訴你們一聲。』到了秋天七月初一，早上洗手焚香，唸誦慈氏如來（彌勒佛）的名號后，向右側臥倒，呼喚弟子玄章告誡他說：『人身難得而容易失去，急急忙忙地追求外物，就會無心無為地流轉生死。無生無滅的法性一切現成存在，現在我只是生命有盡頭，暫時和你們告別。』當天（從諫）沒有疾病就圓寂了，享年八十多歲。玄章等人遵照他的遺囑，把屍體送到建春門外的尸陀林（墓地）中施捨給鳥獸。三天後去看，（從諫）的肌膚容貌還像活著一樣，沒有動物靠近。於是用餅和食物覆蓋屍體。過了一夜，有狐貍和狼的足跡，只是吃了覆蓋的食物，屍體仍然端正。於是商議用外國的火葬法焚燒屍體，收集剩下的骨灰，在路旁建造一座白塔。人們更加歸信，香火不斷。接下來是杭州徑山院的釋鑒宗（法號），是湖州長城人，姓錢，是禮部侍郎錢徽的孫子。他的父親錢晟生病，（鑒宗）割下自己的腿肉給父親吃，謊稱是其他動物的肉。沒過多久，父親的病就好了，（鑒宗）的孝順美名傳遍鄉里。於是他請求出家。當時州開元寺有上都臨壇十望大德內供奉高閑（法號），（高閑）擅長草書隸書，曾經在唐懿宗御前寫字，非常受器重。鑒宗發誓拜他為師。後來外出學習，通曉了《維摩詰經》、《思益經》，於是經常講習。高閑也教他書法，（鑒宗）逐漸得到了（高閑）的筆法真傳。不久，（鑒宗）去拜訪鹽官悟空大師（法號），跟隨大眾參禪請教，頓時徹悟了心源。之後回到故鄉，勸人修福，咸通三年 （譯者註：從諫，唐代僧人，生卒年不詳，以苦修和對佛法的堅定信仰而聞名。慈氏如來，即彌勒佛，未來佛，將在未來世界降產生佛。玄章，從諫的弟子，負責處理從諫圓寂后的事宜。尸陀林，佛教術語，指墓地，是佛教徒修行無常觀的地方。釋鑒宗，唐代僧人，以孝行和佛學修養而聞名。錢徽，唐代官員，曾任禮部侍郎。錢晟，錢鑒宗的父親。高閑，唐代僧人，擅長書法，曾為唐懿宗的內供奉。維摩詰經，佛教經典，講述了維摩詰居士的佛法智慧。思益經，佛教經典，講述了思益菩薩的修行故事。鹽官悟空大師，唐代禪宗大師。）
【English Translation】 He sat cross-legged with joy, as if he had heard nothing. Someone questioned him, saying, 'Why are you, this evil beast, like this?' In the early years of the Dazhong era of Emperor Xuanzong of Tang, an imperial edict was issued to promote Buddhism, and (Congjian) returned to his old residence in Luoyang. One day, his son came from Guangling to visit him, and happened to meet (Congjian) at the gate of the monastery. (Congjian) was so dignified and solemn that he was no longer recognizable. His son then asked, 'May I ask where the virtuous monk Congjian resides?' (Congjian) pointed to the southeast and said, 'You can look for him there.' After his son left, (Congjian) closed the door and never came out again. His cutting off of the bonds of love was like this. In the fifth month of summer in the year Bingxu, the seventh year of Xiantong, (Congjian) suddenly went to visit the house of a benefactor, bidding farewell, saying, 'Diligently build up meritorious deeds. This poor monk will be traveling far in early autumn, so I have come to inform you.' When it came to the first day of the seventh month of autumn, in the morning, he washed his hands, burned incense, and recited the name of Maitreya Tathagata (Maitreya Buddha). Then, he lay down on his right side and called his disciple Xuanzhang, admonishing him, 'The human body is difficult to obtain and easily lost. Hastily pursuing external things will cause you to drift in samsara without intention or effort. The Dharma of no birth and no death is all present. Now, my life has an end, and I am temporarily parting from you.' On that day, (Congjian) passed away without illness, at the age of eighty-plus. Xuanzhang and the others followed his last wishes, sending his body to the Shitorin (cemetery) outside Jianchun Gate to be given to the birds and beasts. Three days later, they went to look, and (Congjian)'s skin and appearance were still like those of a living person, and no animals had approached. So, they covered the body with cakes and food. Overnight, there were traces of foxes and wolves, but they only ate the food that covered the body, and the body remained upright. So, they discussed cremating the body using the foreign method, collecting the remaining ashes, and building a white pagoda by the roadside. People became even more faithful, and the incense offerings never ceased. Next is the monk Shijianzong (Dharma name) of Jingshan Monastery in Hangzhou, who was from Changcheng in Huzhou, with the surname Qian, and was the grandson of Qian Hui, the Vice Minister of the Ministry of Rites. His father, Qian Sheng, fell ill, and (Jianzong) cut off a piece of his own thigh meat to feed his father, falsely claiming it was the meat of another animal. Before long, his father's illness was cured, and (Jianzong)'s reputation for filial piety spread throughout the village. So, he requested to become a monk. At that time, in Kaiyuan Monastery in the prefecture, there was the highly virtuous Gao Xian (Dharma name), who was an inner court attendant and had performed rituals before the emperor. (Gao Xian) was skilled in cursive and clerical script, and had once written before Emperor Yizong of Tang, and was highly regarded. Jianzong vowed to take him as his teacher. Later, he went out to study and became proficient in the Vimalakirti Sutra and the Siyi Sutra, and thus often lectured on them. Gao Xian also taught him calligraphy, and (Jianzong) gradually obtained the true transmission of (Gao Xian)'s brushwork. Soon, (Jianzong) went to visit the Zen master Yanguan Wukong (Dharma name), and followed the assembly to practice Chan meditation and seek instruction, and suddenly realized the source of his mind. Afterwards, he returned to his hometown and encouraged people to cultivate merit, in the third year of Xiantong. (Translator's note: Congjian was a Tang Dynasty monk, whose birth and death years are unknown, known for his ascetic practices and firm faith in Buddhism. Maitreya Tathagata is Maitreya Buddha, the future Buddha, who will descend into the future world to become a Buddha. Xuanzhang was Congjian's disciple, responsible for handling matters after Congjian's passing. Shitorin is a Buddhist term referring to a cemetery, a place for Buddhists to practice contemplation of impermanence. Shijianzong was a Tang Dynasty monk, known for his filial piety and Buddhist cultivation. Qian Hui was a Tang Dynasty official who served as Vice Minister of the Ministry of Rites. Qian Sheng was Qian Jianzong's father. Gao Xian was a Tang Dynasty monk, skilled in calligraphy, and once served as an inner court attendant for Emperor Yizong of Tang. The Vimalakirti Sutra is a Buddhist scripture that tells the story of the Buddhist wisdom of the layman Vimalakirti. The Siyi Sutra is a Buddhist scripture that tells the story of the practice of the Bodhisattva Siyi. Zen Master Yanguan Wukong was a Tang Dynasty Zen master.)
年辛巳巡歷名山。遂止天目東峰徑山焉。道俗歸心恢揚法教。出弟子尤者天童山咸啟。敕賜紫衣。背山行滿皆分枝化物。至七年丙戌閏三月五日示滅。遷塔于大寂巖下。梁乾化五年吳越國王尚父錢氏表請。追諡大師曰無上。祖門傳號為徑山第二祖。時吳興沈修者。自號白牙先生。述德為贊記焉。
唐洪州洞山良價傳
釋良價。俗姓俞氏。會稽諸暨人也。少孺從師於五泄山寺。年至二十一。方往嵩山具戒焉。登即遊方見南泉禪師。深領玄契。續造云巖疑滯頓寢。大中末於斯豐山大行禪法。后盛化豫章高安洞山。今筠州也。價以咸通十年己丑三月朔旦。命剃髮披衣令鳴鐘奄然而往。時弟子輩悲號。價忽開目而起曰。夫出家之人心不依物。是真修行。勞生息死於悲何有。淪喪于情太粗著乎。召主事僧令營齋。齋畢吾其逝矣。然眾心戀慕從延其日。至於七辰食具方備。價亦隨齋。謂眾曰。此齋名愚癡也。蓋責其無般若歟及僧唱隨意曰。僧家勿事。太率臨行之際喧動如斯。至八日浴訖端坐而絕。春秋六十三。法臘四十二。敕謚禪師曰悟本。塔號慧覺矣。
系曰。其卻留累日古亦有之。如價之來去自由者。近世一人而已。
唐蘇州藏廙傳
釋藏廙俗姓程。衢州信安人也。幼歲神氣朗暢貌質魁然。元
【現代漢語翻譯】 現代漢語譯本： 辛巳年，他巡遊各名山，最終在天目山東峰徑山駐錫。道俗之人歸心向往，他大力弘揚佛法。他的弟子中，尤以天童山的咸啟最為傑出，被朝廷敕賜紫衣。背山的僧人圓滿修行后，都各自開枝散葉，教化一方。到第七年丙戌閏三月初五，他示現圓寂。弟子們將他的舍利塔遷至大寂巖下。梁乾化五年，吳越國王尚父錢氏上表請求，追諡大師為『無上』。祖門傳稱他為徑山第二祖。當時吳興的沈修，自號白牙先生，撰寫贊記來述說他的功德。 唐洪州洞山良價傳 釋良價，俗姓俞氏，是會稽諸暨人。年少時跟隨老師在五泄山寺學習。二十一歲時，前往嵩山受具足戒。之後便開始遊方參學，拜見南泉禪師，深刻領悟了玄妙的真諦。後來又到云巖參學，之前的疑惑頓時消解。大中末年，他在斯豐山大力弘揚禪法。之後在豫章高安洞山（今筠州）弘法事業達到鼎盛。咸通十年己丑三月初一，良價命人剃髮更衣，鳴鐘，安詳示寂。當時弟子們悲痛哭號。良價忽然睜開眼睛起身說：『出家之人，心不應依戀外物，這才是真正的修行。為生老病死而悲傷有什麼意義？沉溺於情感之中，實在太執著了。』於是召來主事僧人，命其準備齋飯。齋飯完畢，我便要離去了。然而眾人心懷戀慕，一再延緩時間。直到第七天，齋飯才準備齊全。良價也隨眾一起用齋。然後對眾人說：『這齋飯名為愚癡齋。』這是責備他們沒有般若智慧啊。等到僧人唱誦完畢，良價說：『僧家不要這樣。臨行之際如此喧鬧。』到了初八，沐浴完畢，端坐而逝。世壽六十三歲，僧臘四十二年。朝廷敕謚禪師為『悟本』，塔號『慧覺』。 系曰：推遲數日才圓寂，古來也有這樣的例子。但像良價這樣來去自由的，近世只有他一人而已。 唐蘇州藏廙傳 釋藏廙，俗姓程，是衢州信安人。幼年時神采飛揚，容貌魁梧。
【English Translation】 English version: In the year Xin Si, he traveled to famous mountains and eventually settled at Jing Mountain on the East Peak of Tianmu Mountain. Both Daoists and laypeople turned to him with reverence, and he vigorously promoted the Dharma. Among his disciples, Xian Qi of Tiantong Mountain was particularly outstanding and was granted a purple robe by imperial decree. Monks from the back of the mountain, having completed their practice, branched out and transformed beings in various places. In the intercalary third month of the seventh year, Bing Xu, on the fifth day, he manifested Nirvana. His disciples moved his stupa to the foot of Daji Rock. In the fifth year of Qianhua during the Liang Dynasty, Qian, the King of Wuyue, submitted a memorial requesting that the master be posthumously honored with the title 'Supreme'. The ancestral lineage referred to him as the Second Ancestor of Jing Mountain. At that time, Shen Xiu of Wuxing, who called himself 'Mr. White Tooth', wrote a eulogy to describe his virtues. Biography of Liangjia of Dongshan, Hongzhou, Tang Dynasty Shi Liangjia, with the secular surname Yu, was a native of Zhuji in Kuaiji. As a young boy, he studied with a teacher at Wuxie Mountain Temple. At the age of twenty-one, he went to Mount Song to receive the full precepts. After that, he began to travel and study, visiting Zen Master Nanquan, and deeply understood the profound truth. Later, he went to Yunyan to study, and his previous doubts were immediately resolved. In the late Dazhong period, he vigorously promoted Zen teachings at Sifeng Mountain. Later, his Dharma activities flourished at Dongshan in Gao'an, Yuzhang (present-day Junzhou). On the first day of the third month of the tenth year of Xiantong, Ji Chou, Liangjia ordered people to shave his head, change his clothes, and ring the bell, and he passed away peacefully. At that time, the disciples were in great sorrow and cried. Liangjia suddenly opened his eyes and got up, saying: 'Those who have left home should not cling to external things in their hearts; this is true practice. What is the point of being sad about birth, old age, sickness, and death? To be immersed in emotions is too attached.' Then he summoned the monk in charge and ordered him to prepare a vegetarian meal. After the meal, I will depart. However, the people were reluctant to let him go and repeatedly delayed the time. It was not until the seventh day that the vegetarian meal was ready. Liangjia also took the meal with the others. Then he said to the crowd: 'This vegetarian meal is called the 'Ignorant Meal'.' This is to blame them for not having Prajna wisdom. When the monks finished chanting, Liangjia said: 'Monks, do not do this. It is too noisy at the time of departure.' On the eighth day, after bathing, he sat upright and passed away. He was sixty-three years old, and his monastic age was forty-two years. The imperial court posthumously honored the Zen master with the title 'Enlightened Root', and the stupa was named 'Wisdom Awareness'. Commentary: There have been examples in ancient times of delaying Nirvana for several days. But Liangjia is the only one in recent times who came and went so freely. Biography of Zangyi of Suzhou, Tang Dynasty Shi Zangyi, with the secular surname Cheng, was a native of Xin'an in Quzhou. As a child, he had a bright spirit and a robust appearance.
和中告親求出家。志不可卻。直造長沙嶽麓投靈智律師。請事剃染。智師察其強愿不群。乃攝度之。既披法服尋于武陵開元寺智總律師受具足尸羅。當長慶三年也。因聽律范旋窮篇聚。語同業曰。教門繁廣然有總門。總門之急勿過舍筏。遂遍參禪宗。遇馬素門下高足住龍牙山。知廙法器。異日告之曰。蘊界不真佛生非我。子之正本當何所名。復從誰得。廙一言領會千轍同歸。龍牙曰。我法眼不蒙掩矣。既遂所求大得安靜。卻回柯山。蓋避會昌之搜揚也。至大中六年。郡牧崔公壽重之。于州龍興寺別構禪室延居之。數年北至嘉禾。信士歸依請留住至德伽藍。又往姑蘇。時崔公鈞作守此郡。聞廙名久。請居南禪院。咸通八年浙西廉使周公寶。命住招隱寺。其年秋卻返嘉禾。信士呂京舍別墅造今永安院。時乾符中群寇紛紜禪侶分散。廙曰。盜終不至此。及期寇從別道行。果無所損。其先見如此。五年十月十二日。滿院陰雲雉鳴烏噪。安坐而化。弟子號哭卻穌。至六年三月中辰前。別眾后終。享年八十二。僧臘五十六。時澹交為廙作真贊。至乾寧中僧神贊進狀乞追諡號塔名。名士吳重裕書碑。
唐福州怡山院大安傳
釋大安。姓陳氏。閩城人也。幼年入道頓拂塵蒙。元和十二年敕建州浦城縣乾元寺置兜率壇。始全
【現代漢語翻譯】 現代漢語譯本 和中（人名，尋求）告訴親人想要出家，（但他）意志堅定不可動搖。直接前往長沙嶽麓山，投奔靈智律師，請求剃度出家。靈智律師觀察到他強烈的願望與衆不同，於是為他剃度。剃度后，（和中）隨即在武陵開元寺，從智總律師處受具足戒（佛教中的最高戒律），那是長慶三年。因為聽聞律宗的范旋篇聚，（和中）對同修說：『佛教的法門繁多而廣博，但有一個總的門徑，總門徑的要務莫過於捨棄筏喻（佛教用語，比喻教法如筏，渡河后應捨棄）。』於是他遍參禪宗，遇到了馬素門下的高足，住在龍牙山。龍牙山的僧人知道和中是可造之材，有一天告訴他說：『蘊界（佛教用語，五蘊和十八界）並非真實，佛的產生也並非自我。你的正本（指本性）應當如何稱呼？又是從誰那裡得到的？』和中一聽就領會了，千條道路最終歸於一處。龍牙山的僧人說：『我的法眼沒有被矇蔽啊！』和中既然達到了所求，獲得了極大的安靜，就回到柯山，這是爲了躲避會昌年間的滅佛運動。到了大中六年，郡牧崔公壽敬重他，在州的龍興寺另外建造禪室，請他居住。幾年后，（和中）北上到達嘉禾，信徒們歸依他，請求他留在至德伽藍（寺廟的別稱）。他又前往姑蘇，當時崔公鈞擔任此郡的太守，早就聽聞和中的名聲，請他住在南禪院。咸通八年，浙西廉使周公寶，命令他住在招隱寺。那年秋天，（和中）又返回嘉禾，信徒呂京捨棄自己的別墅，建造了現在的永安院。當時乾符年間，各地盜賊蜂擁而起，禪宗的僧侶們四處分散。和中說：『盜賊最終不會到這裡來。』到了約定的時間，盜賊從別的道路走了，果然沒有受到任何損失。他的先見之明就是這樣。五年十月十二日，滿院陰雲密佈，野雞鳴叫，烏鴉哀號。和中安然坐化。弟子們號啕大哭，（但他）又甦醒過來。到了六年三月中旬，（和中）向眾人告別后圓寂。享年八十二歲，僧臘五十六年。當時澹交為和中寫了真贊（讚頌死者的文章）。到了乾寧年間，僧人神贊上書，請求追諡名號和塔名。名士吳重裕書寫碑文。 唐福州怡山院大安傳 釋大安，姓陳氏，是閩城人。幼年入道，立刻擺脫了塵世的矇蔽。元和十二年，朝廷下令在建州浦城縣乾元寺設定兜率壇（佛教儀式場所），開始完備。
【English Translation】 English version He Zhong (name, seeking) told his relatives that he wanted to become a monk, but his will could not be dissuaded. He went directly to Mount Yuelu in Changsha and sought refuge with Lawyer Lingzhi, requesting ordination. Lawyer Zhi observed that his strong desire was extraordinary, so he ordained him. After being ordained, he then received the complete precepts (the highest precepts in Buddhism) from Lawyer Zhizong at Kaiyuan Temple in Wuling, which was in the third year of Changqing. Because he listened to the Fanxuan chapters of the Vinaya School, he said to his fellow practitioners: 'The teachings of Buddhism are vast and broad, but there is a general path. The most urgent task of the general path is to abandon the raft (a Buddhist term, a metaphor for the teachings as a raft, which should be abandoned after crossing the river).' So he visited all the Zen schools and met a top disciple of Ma Su, who lived on Mount Longya. The monk of Longya Mountain knew that He Zhong was a promising talent. One day, he told him: 'The skandhas and realms (Buddhist terms, the five skandhas and eighteen realms) are not real, and the birth of the Buddha is not from the self. What should your original nature be called? And from whom did you get it?' He Zhong understood as soon as he heard it, and thousands of paths eventually converged into one. The monk of Longya Mountain said: 'My Dharma eye has not been blinded!' Since He Zhong had achieved what he sought and gained great peace, he returned to Mount Ke. This was to avoid the persecution of Buddhism during the Huichang era. In the sixth year of Dazhong, Governor Cui Gongshou respected him and built a separate Zen room in the Longxing Temple of the state, inviting him to live there. A few years later, he went north to Jiahe, and believers took refuge in him, requesting him to stay in the Zhide Monastery (another name for a temple). He also went to Gusu. At that time, Cui Gongjun was the governor of this prefecture and had long heard of He Zhong's reputation, so he invited him to live in the N禪 Temple. In the eighth year of Xiantong, Zhou Gongbao, the inspector of western Zhejiang, ordered him to live in the Zhaoyin Temple. In the autumn of that year, he returned to Jiahe, and the believer Lu Jing abandoned his villa and built the current Yongan Temple. At that time, during the Qianfu era, bandits were rampant everywhere, and Zen monks were scattered. He Zhong said: 'The bandits will not come here in the end.' At the appointed time, the bandits took another road and suffered no losses. His foresight was like this. On the twelfth day of the tenth month of the fifth year, the courtyard was full of dark clouds, pheasants crowed, and crows wailed. He Zhong passed away peacefully while sitting. The disciples wailed, but he woke up again. In the middle of the third month of the sixth year, he said goodbye to everyone and passed away. He lived to be eighty-two years old, and had been a monk for fifty-six years. At that time, Dan Jiao wrote a true eulogy (an article praising the deceased) for He Zhong. During the Qianning era, the monk Shen Zan submitted a memorial requesting a posthumous title and a pagoda name. The famous scholar Wu Chongyu wrote the inscription. Biography of Da'an of Yishan Temple in Fuzhou, Tang Dynasty 釋Da'an, whose surname was Chen, was a native of Mincheng. He entered the path at a young age and immediately got rid of the defilements of the world. In the twelfth year of Yuanhe, the imperial court ordered the establishment of the Tushita Altar (a place for Buddhist rituals) in Qianyuan Temple in Pucheng County, Jianzhou, and it began to be completed.
戒足。時天雨桂子及地生朱草。刺史元錫手疏其瑞上達冕旒。遂回御禮。詔改鳳棲寺。號靈感壇焉。安因往洪井路出上元。忽逢一老父曰。子往南昌必有所得。及咨參律學夜聞二僧談論。遽了三乘之旨。乃以所習付之同人。之臨川見石鞏山慧藏禪師。藏之提唱必持弓弩以擬學人。安服拜未興。唱曰。看箭。安神色不撓答對不差。石鞏乃投弩曰。幾年射始中半人也矣。安游五臺入龍池沐浴。雖久寖漣漪。殊無奮暴雨雹之怪。觀者驚悚。后止溈山禮大圓禪師。復證前聞而為量果也。時豫章廉使贈太尉崔貞孝公。則魏公之季父。深契玄機敦安之道。飛疏召之。厥譽愈昌。咸通十四年。詔宜號延聖大師。賜紫袈裟一副。中和二年示疾所止法堂。巨梁中折。三年癸卯十月二十二日。坐化于怡山丈室。春秋九十一。臘六十七。續詔贈圓智大師。塔號證真。安不嘗唾地不處溫房。隨化而衣天雨而浴。咨法弟子慧長。入關揚安之德。故有追諡也。博陵司空相國仰慕前烈。遂著文頌德。詩人周樸篤重安。時入山致禮焉。
唐長沙石霜山慶諸傳(洪諲令達)
釋慶諸。俗姓陳。廬陵新淦玉笥鄉人也。乃祖厥考咸不為吏。清言放蕩焉。諸始十三禮紹鑾禪翁為師。于洪井西山剃䰂。二十三往嵩山受具戒便就東洛學毗柰耶。既知聽制
【現代漢語翻譯】 現代漢語譯本： 戒足。當時天空中下著桂子，地上長出紅色的草。刺史元錫親手寫奏章，將這些祥瑞上報朝廷。於是朝廷停止了原定的祭祀活動，並下詔改鳳棲寺為靈感壇。安律師前往洪井，路過上元時，忽然遇到一位老者說：『您前往南昌必定會有所收穫。』等到他請教律學時，夜裡聽到兩位僧人談論，隨即領悟了三乘佛法的要旨。於是將自己所學的知識傳授給同伴。他前往臨川，拜見石鞏山慧藏禪師。慧藏禪師提倡用弓弩來試探學人。安律師行禮還未起身，慧藏禪師就喊道：『看箭！』安律師神色不亂，對答沒有絲毫差錯。石鞏禪師於是放下弓弩說：『我射了好幾年，才射中半個人啊！』安律師遊歷五臺山，進入龍池沐浴。即使長時間浸泡在水中，也沒有出現狂風暴雨冰雹之類的怪異現象，觀看的人都感到驚恐。後來他住在溈山，拜見大圓禪師，再次印證了之前的領悟，並最終證得了果位。當時豫章廉使贈太尉崔貞孝公（即魏公的叔父），他深契玄機，推崇安律師的道行，於是上書召請他。安律師的名聲更加顯赫。咸通十四年，朝廷下詔賜號延聖大師，並賜予紫色袈裟一套。中和二年，安律師在所住的法堂示現疾病，法堂的巨大房梁突然斷裂。中和三年癸卯年十月二十二日，安律師在怡山丈室坐化，享年九十一歲，僧臘六十七年。後來朝廷又追贈圓智大師的稱號，塔號為證真。安律師從不隨地吐痰，也不住在溫暖的房間里，隨著環境的變化而穿衣，天降雨水就用來沐浴。請教佛法的弟子慧長，入關宣揚安律師的德行，所以才有了追諡的榮譽。博陵司空相國仰慕安律師的崇高品德，於是撰寫文章頌揚他的功德。詩人周樸非常敬重安律師，時常入山致禮。
唐長沙石霜山慶諸傳(洪諲令達)
釋慶諸（釋：佛教僧侶的尊稱；慶諸：人名）。俗姓陳，是廬陵新淦玉笥鄉人。他的祖父和父親都沒有做官，都過著清靜放蕩的生活。慶諸十三歲時拜紹鑾禪翁為師，在洪井西山剃度出家。二十三歲前往嵩山受具足戒，之後便到東洛學習毗柰耶（毗柰耶：佛教戒律）。他既已瞭解了聽制（聽制：聽從戒律的制度）
【English Translation】 English version: Jie Zu (戒足: name of a monk). At that time, osmanthus seeds rained from the sky and vermilion grass grew on the ground. The regional inspector Yuan Xi (元錫: name of a person) personally wrote a memorial, reporting these auspicious signs to the emperor. Consequently, the imperial court cancelled the original sacrificial ceremony and issued an edict to rename Fengqi Temple (鳳棲寺: name of a temple) as Linggan Altar (靈感壇: name of a temple). Master An (安: likely refers to the monk Jie Zu) went to Hongjing (洪井: place name), and while passing through Shangyuan (上元: place name), he suddenly encountered an old man who said, 'You will surely gain something by going to Nanchang (南昌: place name).' When he consulted on Vinaya (律學: study of monastic rules), he overheard two monks discussing at night and immediately understood the essence of the Three Vehicles (三乘: Three Vehicles of Buddhism). Therefore, he passed on his knowledge to his companions. He went to Linchuan (臨川: place name) to visit Zen Master Huizang (慧藏: name of a Zen master) of Shigung Mountain (石鞏山: name of a mountain). Zen Master Huizang advocated using bows and arrows to test students. Before Master An could finish his bow, Zen Master Huizang shouted, 'Watch the arrow!' Master An remained calm and answered without error. Zen Master Shigong then put down his bow and said, 'I've been shooting for years and have only hit half a person!' Master An traveled to Mount Wutai (五臺山: name of a mountain) and bathed in Dragon Pool (龍池: name of a pool). Even after soaking in the water for a long time, there were no strange phenomena such as violent storms or hail. The onlookers were astonished. Later, he stayed at Mount Wei (溈山: name of a mountain) and paid respects to Zen Master Dayuan (大圓: name of a Zen master), reaffirming his previous understanding and ultimately attaining fruition. At that time, Cui Zhenxiao (崔貞孝: name of a person), the regional inspector of Yuzhang (豫章: ancient name of Nanchang) and grand uncle of Duke Wei (魏公: likely refers to a noble title), deeply understood the profound principles and admired Master An's practice. Therefore, he submitted a memorial to summon him. Master An's reputation grew even more prominent. In the fourteenth year of Xiantong (咸通: era name), the imperial court issued an edict bestowing the title of Great Master Yansheng (延聖大師: title of a monk) and granting a purple kasaya (紫袈裟: purple robe worn by monks). In the second year of Zhonghe (中和: era name), Master An showed signs of illness in the Dharma hall where he resided. The massive beam of the Dharma hall suddenly broke. On the twenty-second day of the tenth month of the year Guimao (癸卯: year in the Chinese sexagenary cycle) in the third year of Zhonghe, Master An passed away peacefully in his room at Yishan (怡山: name of a mountain), at the age of ninety-one, with sixty-seven years as a monk. Later, the imperial court posthumously bestowed the title of Great Master Yuanzhi (圓智大師: title of a monk), and his pagoda was named Zhengzhen (證真: name of a pagoda). Master An never spat on the ground, nor did he live in a warm room. He adapted his clothing to the environment and used rainwater for bathing. His disciple Huichang (慧長: name of a disciple) spread Master An's virtues in the Guanzhong (關中: region in China), which is why he received a posthumous title. The Minister of Public Works of Boling (博陵司空相國: title of a person) admired Master An's noble deeds and wrote an essay praising his merits. The poet Zhou Pu (周樸: name of a poet) deeply respected Master An and often went to the mountain to pay his respects.
Biography of Qingzhu (慶諸: name of a monk) of Shishuang Mountain (石霜山: name of a mountain) in Changsha (長沙: place name) during the Tang Dynasty (唐: dynasty in China) (Compiled by Hong Yin (洪諲: name of a person) and Ling Da (令達: name of a person))
釋 Qingzhu (釋: honorific title for Buddhist monks; Qingzhu: name of a monk), whose lay surname was Chen (陳: common Chinese surname), was from Yusi Township (玉笥鄉: place name), Xingan County (新淦縣: place name), Luling (廬陵: ancient place name). His grandfather and father were not officials and lived a life of purity and freedom. When Qingzhu was thirteen years old, he took Zen Master Shaoluan (紹鑾: name of a Zen master) as his teacher and was tonsured at Xishan (西山: name of a mountain) in Hongjing. At the age of twenty-three, he went to Mount Song (嵩山: name of a mountain) to receive the full precepts and then went to Dongluo (東洛: place name) to study the Vinaya (毗柰耶: Buddhist monastic rules). He already understood the system of listening to and following the precepts (聽制: listening to and following the precepts).
。終謂漸宗。回抵南嶽入大溈山。次屆云巖遇道吾。垂問知意方為二夏之僧。得石霜山便議終焉之志。道吾躬至石霜山日勤執侍往還問答。語在別錄。諸貌古氣真世無能識。時洞山新滅。俄為遠方禪侶圍繞。因入深山無人之境。結茅宴坐。時眾追尋。倏有見者皆號哭交請出為吾曹。諸將安往。由是晨夕被遊學者扣擊。可無希聲以應之乎。如是二十年間。堂中老宿長坐不臥。屹若椔杌。天下謂之石霜枯木眾是也。南方謂之叢林者。翻禪那為功德叢林也。為四方清則者無出其右。以光啟四年戊申歲二月己亥示疾終於山院。享齡八十二。僧臘五十九。越三月十五日葬于寺西北隅二百許步。門弟子等結墳塔作螺髻形。夏四月一日廣化寺釋子處訥。追慕往德恐遺美聲。命南嶽玄泰纂錄言行。諸方弟子分行其道焉。敕謚普會大師。塔曰法相。次餘杭徑山院釋洪諲。俗姓吳。吳興人也。年才十九于開元寺禮無上大師出家落飾。精加佛事罔怠巾瓶。二十二遣往嵩岳會善寺受滿足律儀。俾誦大比丘戒。匝七日念終。遂習毗尼尋傳經講。自謂為僧有逸群事業。而歸禮本師。曰汝於十二時中將何報答四恩三有。諲聞斯詰憮然失措。三日忘食。本師卻招誘提耳方明本事。如是往還云岳次溈山。各為切磋。蔚成匠手。俄而會昌中例遭黜退。眾人悲
泣者。惋嘆者。諲晏如也。曰大丈夫鐘此厄會。豈非命也。夫何作兒女之情乎。時于長沙。遇信士羅晏。召居家供施。蓋諲執白衣比丘法初無差失。涉於二載若門賓焉。大中初除滅法之律。乃復厥議。還故鄉西峰院。至咸通六年上徑山覲本師。明年無上大師遷神。眾請諲嗣其法位。始唯百許僧。后盈千數。於時四眾共居肅然無過。僖宗皇帝賜院額曰乾符鎮國。中和三年仍賜紫袈裟。景福二年吳越國王尚父錢氏奏舉登賜法濟大師。光化四年九月二十八日辭眾而卒。霅溪戚長史寫貌。武肅王為真贊傳法弟子廬山棲賢寺寂公。臨川義直。功臣院令達。達于兩浙大行道化。卒謚歸寂大師焉。初諲有先見之明。武肅王家居石鑒山。及就戍應募為軍。諲一見握手。屏左右而謂之曰。好自愛他日貴極當與佛法為主。后累立戰功為杭牧。故奏署諲師號。見必拜跪。檀施豐厚異於常數。終時執喪禮念微時之言矣。
唐洪州云居山道膺傳
釋道膺。姓王氏。薊門玉田人也。生而特異神彩朗然。處於重丱崆峒稟氣。宿心拔俗。爭離火宅之門。拭目尋師。遂攝鍛金之子。師授經法誦徹復求。年偶蹉跎二十五方于范陽延壽寺受具足戒。乃令習聲聞律儀。膺嘆曰。大丈夫可為桎梏所拘邪。由是擁線衲振錫環。萃翠微山問道。三載宴居。
【現代漢語翻譯】 現代漢語譯本： 哭泣的人、嘆息的人，而諲晏（Yin Yan，人名，此處指僧人）卻安然自若。他說：『大丈夫遭遇這樣的困境，難道不是命運嗎？為何要作兒女之態呢？』當時在長沙，遇到了信士羅晏（Luo Yan，人名），邀請他到家中供養。諲晏持守白衣比丘的戒法，起初沒有絲毫差錯，像門客一樣住了兩年。大中初年，朝廷廢除了滅佛的法律，於是恢復了他僧人的身份，回到故鄉西峰院。咸通六年，他前往徑山拜見本師。第二年，無上大師圓寂，僧眾請諲晏繼承法位。起初只有一百多僧人，後來增加到數千人。當時四眾弟子共同居住，秩序井然，沒有過失。僖宗皇帝賜予寺院匾額，題為『乾符鎮國』。中和三年，又賜予紫袈裟。景福二年，吳越國王尚父錢氏（Qian Shi，人名）上奏舉薦，朝廷賜予『法濟大師』的稱號。光化四年九月二十八日，諲晏向眾人告別而圓寂。霅溪的戚長史（Qi Changshi，人名）為他畫像，武肅王（Wusu Wang，人名）為他寫了真贊，傳法弟子有廬山棲賢寺的寂公（Ji Gong，人名）、臨川的義直（Yi Zhi，人名）、功臣院的令達（Ling Da，人名）。令達在兩浙地區大力弘揚佛法，圓寂后被謚為『歸寂大師』。起初，諲晏有先見之明。武肅王還居住在石鑒山時，以及應募從軍時，諲晏一見到他就握著他的手，屏退左右的人對他說：『好好愛惜自己，將來你會尊貴至極，應當以佛法為主。』後來武肅王屢立戰功，成為杭州的牧守，因此上奏朝廷授予諲晏大師的稱號，每次見到諲晏必定拜跪，佈施的財物非常豐厚，與平常不同，臨終時還記得當年微賤時諲晏所說的話。 唐洪州云居山道膺傳 釋道膺（Shi Daoying，人名），姓王（Wang），是薊門玉田人。他生來就與衆不同，神采奕奕。年幼時就表現出與衆不同的氣質，宿世的願心讓他想要擺脫世俗。他努力尋找可以拜師學法的地方，於是出家修行。師父傳授給他經法，他誦讀通透後繼續求學。二十五歲時在范陽延壽寺受具足戒，師父讓他學習聲聞律儀。道膺嘆息道：『大丈夫怎麼能被這些束縛呢？』於是他穿著粗布衲衣，拿著錫杖，到翠微山問道，在那裡住了三年。
【English Translation】 English version: The weepers and the sighers were present, but Yin Yan (name of a monk) remained calm and composed. He said, 'A great man encountering such adversity, is it not fate? Why act with the emotions of children?' At that time, in Changsha, he met the devout believer Luo Yan (name of a person), who invited him to his home for offerings. Yin Yan upheld the precepts of a white-robed Bhikkhu without any deviation from the beginning, residing there for two years like a guest. In the early years of the Dazhong era, the court abolished the laws suppressing Buddhism, and thus he resumed his status as a monk, returning to his hometown's Xifeng Monastery. In the sixth year of Xiantong, he went to Jing Mountain to pay respects to his original teacher. The following year, the Supreme Master passed away, and the Sangha requested Yin Yan to succeed to his Dharma position. Initially, there were only a hundred or so monks, but later the number grew to thousands. At that time, the fourfold assembly lived together in solemn order without transgression. Emperor Xizong bestowed upon the monastery a plaque inscribed 'Qianfu Zhenguo'. In the third year of Zhonghe, he was further granted a purple kasaya. In the second year of Jingfu, the King of Wuyue, Shangfu Qian Shi (name of a person), submitted a memorial recommending him, and the court bestowed upon him the title of 'Dharma-Saving Great Master'. On the twenty-eighth day of the ninth month of the fourth year of Guanghua, Yin Yan bid farewell to the assembly and passed away. Chief Secretary Qi of Zhaxi painted his portrait, and King Wusu (name of a person) wrote a true eulogy for him. His Dharma-transmitting disciples included Ji Gong (name of a person) of Qixian Monastery on Mount Lu, Yi Zhi (name of a person) of Linchuan, and Ling Da (name of a person) of Gongchen Monastery. Ling Da greatly propagated the Dharma in the Liangzhe region, and after his death, he was posthumously honored as 'Great Master Guiji'. Initially, Yin Yan had foresight. When King Wusu was residing in Shijian Mountain and later enlisted in the army, Yin Yan, upon seeing him, grasped his hand and, dismissing those around him, said to him, 'Take good care of yourself, for in the future you will be extremely noble and should prioritize the Buddha Dharma.' Later, King Wusu repeatedly achieved military merits and became the governor of Hangzhou, therefore he submitted a memorial to the court to grant Yin Yan the title of Great Master, and he would always bow and kneel upon seeing Yin Yan, bestowing offerings that were exceptionally generous, remembering Yin Yan's words from his humble beginnings. Biography of Shi Daoying of Yunju Mountain, Hongzhou, Tang Dynasty Shi Daoying (name of a monk), whose surname was Wang, was a native of Yutian in Jizhou. He was born with extraordinary and radiant spirit. From a young age, he displayed an unusual temperament, and his past vows led him to desire to escape the mundane world. He diligently sought a place to learn the Dharma, and thus he left home to practice. His teacher imparted the sutras and Dharma to him, and after he had thoroughly recited them, he continued to seek further knowledge. At the age of twenty-five, he received the full precepts at Yanshou Monastery in Fanyang, and his teacher instructed him to study the Sravaka precepts. Daoying sighed, 'How can a great man be bound by these constraints?' Therefore, he donned a coarse robe and carried a staff, going to Mount Cuiwei to inquire about the Way, where he resided for three years.
忽睹二使者。冠服頗異。勉膺曰。胡弗南方參知識邪。未幾有僧自豫章至。盛稱洞上禪師言要。膺感動神機遂專造焉。如是洞上垂接復能領會。曾問曰。我聞思大禪師向倭國為王。虛耶實耶。對曰。若是思師佛亦不作。況國王乎。自爾洞上印許。初住三峰。后就云居提唱。時唐之季鐘氏。據有洪井傾委信誠。每一延請入州。則預潔甘子堂以禮之。乃表于昭宗。賜紫袈裟一副並師號焉。都不留意。所化之徒寒暑相交。不下一千餘眾。牛頭香樹圍繞者皆是栴檀。金翅鳥王軒翔者不齊尺鷃。四方饋供千里風從。如荊南帥成汭。遣赍檀施。動盈巨萬。以天覆元年辛酉秋示疾。至明年正月三日而化焉。豫章南平王鐘氏供其喪葬。時諸道禪子各。依鄉土所尚者。隨靈龕到處列花樹帳幔粉面之饌。謂之卓祭。一期兇禮之盛勿過於時也猗歟。膺出世度人滿足三十年。遺愛可知也。
唐縉雲連雲院有緣傳
釋有緣。俗姓憑。東川梓潼人也。小學之年往成都福感寺事定蘭開士。即宣宗師矣隨侍出入多在內中。一旦宣召。帝以筆書其衫背云。此童子與朕有緣由茲召體矣。大中九年遇白公敏中出鎮益部開戒壇。即于凈眾寺具尸羅也。續于京輦聽習經律。五臘後身披布褐手執墨敕。海內遊行參見。小馬神照。凡同時叢林禪祖無不禮謁
【現代漢語翻譯】 現代漢語譯本：忽然看見兩位使者，他們的衣冠服飾很特別。勉膺（人名）說：『為什麼不去南方參訪善知識呢？』不久，有一位僧人從豫章（地名，今江西省南昌市）來到，極力稱讚洞上禪師（人名，曹洞宗創始人之一）的精要法語。勉膺深受感動，於是專程去拜訪他。像這樣，洞上禪師接引他，又能讓他領會禪理。洞上禪師曾問他：『我聽說思大禪師（人名）在倭國（地名，古代對日本的稱呼）做國王，這是真的嗎？』勉膺回答說：『如果是思大禪師，連佛都不做，更何況是國王呢？』從此以後，洞上禪師認可了他的見解。勉膺最初住在三峰（地名），後來到云居山（地名，位於江西省）弘揚佛法。當時正值唐朝末年，鐘氏（人名）佔據洪井（地名），非常信任勉膺，每次邀請他到州里，都會預先打掃乾淨甘子堂（地名）來以禮相待。鐘氏於是上表給昭宗（人名，唐朝皇帝），賜給勉膺一件紫袈裟和『師』的稱號，但他都不放在心上。他所教化的弟子，無論寒暑，都不下於一千多人。圍繞著牛頭香樹的都是栴檀（植物名，一種名貴的香木），金翅鳥王飛翔的地方，不會有小小的尺鷃（鳥名，比喻庸才）。四面八方的供養，千里迢迢地趕來，像荊南（地名）的帥成汭（人名），派人送來檀木佈施，動輒價值巨萬。在天覆元年辛酉年秋天，勉膺示現疾病，到第二年正月三日圓寂。豫章南平王鐘氏為他操辦喪葬事宜。當時各地的禪宗弟子，按照各自家鄉的風俗習慣，隨著靈柩所到之處，擺設花樹、帳幔和粉飾過的祭品，稱之為『卓祭』。這一時期喪葬禮儀的盛大，沒有超過當時的。啊！勉膺出世度化眾生，圓滿三十年，他留下的恩愛是可以想見的。 唐縉雲連雲院有緣傳 釋有緣（人名），俗姓憑（姓氏），是東川梓潼（地名，今四川省梓潼縣）人。年幼時前往成都福感寺（地名）侍奉定蘭開士（人名），也就是宣宗（人名，唐朝皇帝）的老師。他跟隨宣宗出入，大多在宮中。有一次，宣宗召見他，用筆在他的衣服背後寫道：『這個童子與朕有緣，因此召見他。』大中九年（公元855年），遇到白公敏中（人名）出鎮益部（地名，今四川省），開設戒壇，有緣就在凈眾寺（地名）受了具足戒。後來又到京城學習經律。五夏之後，他身披布衣，手持墨敕（皇帝詔書），海內的僧人都來參見他，包括小馬神照（人名）。凡是同時代的叢林禪祖，他沒有不禮拜謁見的。
【English Translation】 English version: Suddenly, two envoys were seen, their attire quite peculiar. Mian Ying (name) said, 'Why not go south to visit knowledgeable teachers?' Before long, a monk arrived from Yuzhang (place name, present-day Nanchang, Jiangxi Province), highly praising the essential teachings of Zen Master Dongshan (name, one of the founders of the Caodong school). Mian Ying was deeply moved and made a special trip to visit him. In this way, Zen Master Dongshan received him and enabled him to understand the principles of Zen. Zen Master Dongshan once asked him, 'I heard that Zen Master Sida (name) is the king in Wakoku (place name, ancient name for Japan), is this true?' Mian Ying replied, 'If it were Master Sida, he would not even become a Buddha, let alone a king.' From then on, Zen Master Dongshan acknowledged his understanding. Mian Ying initially resided at Sanfeng (place name), and later went to Yunju Mountain (place name, located in Jiangxi Province) to propagate the Dharma. At that time, it was the end of the Tang Dynasty, and the Zhong family (name) occupied Hongjing (place name), trusting Mian Ying very much. Every time they invited him to the state, they would clean the Ganzi Hall (place name) in advance to treat him with courtesy. Zhong then submitted a memorial to Emperor Zhaozong (name, Tang Dynasty emperor), bestowing upon Mian Ying a purple kasaya and the title of 'Master,' but he did not pay attention to them. The disciples he taught, regardless of the cold or heat, numbered no less than a thousand. Those surrounding the Niu Tou incense trees were all sandalwood (plant name, a precious fragrant wood), and where the Garuda King soared, there would be no small wren (bird name, metaphor for mediocrity). Offerings from all directions came from thousands of miles away, like Cheng Rui (name), the commander of Jingnan (place name), who sent sandalwood for donation, worth millions. In the autumn of the Xinyou year of Tianfu first year, Mian Ying manifested illness, and passed away on the third day of the first month of the following year. Zhong, the King of Nanping in Yuzhang, arranged his funeral. At that time, Zen disciples from various places, according to the customs of their hometowns, set up flower trees, tents, and decorated offerings wherever the coffin went, called 'Zhuo Ji.' The grandeur of the funeral rites during this period was unsurpassed. Ah! Mian Ying appeared in the world to save sentient beings, completing thirty years, and the love he left behind is imaginable. Biography of Youyuan of Lianyun Temple in Jinyun, Tang Dynasty Shi Youyuan (name), whose secular surname was Ping (surname), was from Zitong, Dongchuan (place name, present-day Zitong County, Sichuan Province). In his childhood, he went to Fugan Temple in Chengdu (place name) to serve Dinglan Kaishi (name), who was the teacher of Emperor Xuanzong (name, Tang Dynasty emperor). He followed Xuanzong in and out, mostly in the palace. Once, Xuanzong summoned him and wrote on the back of his clothes with a pen: 'This child has a connection with me, so I summon him.' In the ninth year of Dazhong (855 AD), he met Bai Gong Minzhong (name) who was stationed in Yibu (place name, present-day Sichuan Province) and opened an ordination platform. Youyuan received the full precepts at Jingzhong Temple (place name). Later, he went to the capital to study the sutras and precepts. After five years, he wore cloth clothes and held the imperial edict (emperor's decree) in his hand. Monks from all over the country came to see him, including Xiao Ma Shenzhao (name). He paid respects to all the Zen ancestors of the contemporary monasteries.
者。乃居除州華山。及南遊至武夷山。時廉使李誨為筑禪室。乾符三年至縉雲龍泉大賽山立院。因奏祠部給額號龍安。敕度七僧。住十八載。安而能遷止連雲院焉。太守盧約者。以諶諒之誠請入州開元寺別院。四事供施焉。天祐丁卯歲四月八日示疾。至六月朔日終於廨署。報齡七十三。臘五十二遺旨囑制置揚習司空主喪務。于寺南園茶毗火滅散分舍利數百粒。后收四十九粒並遺骨一瓶瘞于石塔。晉開運三年乙巳歲。文泰律師撰塔碑焉。
唐福州雪峰廣福院義存傳
釋義存。長慶二年壬寅生於泉州南安縣曾氏。自王父而下皆友僧親佛清凈謹愿。存生而鼻逆葷血。乳抱中或聞鐘磬或見僧像。其容必動。以是別垂愛于膝下。九歲請出家。怒而未允。十二從家君游蒲田玉潤寺。有律師慶玄持行高潔。遽拜之曰。我師也。遂留為童侍焉。十七落髮來謁芙蓉山恒照大師。見而奇之。故止其所。至宣宗中興釋氏。其道也涅而不緇。其身也袖然而出。北遊吳楚梁宋燕秦。受具足戒于幽州寶剎寺。訖巡名山扣諸禪宗。突兀飄飖云翔鳥逝。爰及武陵一面德山。止於珍重而出。其徒數百咸莫測之。德山曰。斯無階也吾得之矣。咸通六年歸於芙蓉之故山。其年圓寂大師亦自溈山擁徒至於怡山王真君上升之地。其徒孰(就師已嗣德山
【現代漢語翻譯】 現代漢語譯本： 他住在除州的華山，後來南遊到武夷山。當時廉使李誨為他建造禪室。乾符三年，他到縉雲龍泉大賽山建立寺院，於是上奏祠部請求賜予寺院名稱，朝廷賜號「龍安」，並敕令度化七名僧人。他在那裡住了十八年。他安於現狀又能遷移，最終住在連雲院。太守盧約以真誠之心邀請他進入州開元寺別院，供養他生活所需。天祐丁卯年四月八日，他示現疾病，到六月初一日在官署去世，享年七十三歲，僧臘五十二年。他留下遺囑，囑託制置揚習司空主持喪事，在寺南園火化，火滅后散分出數百粒舍利。後來收集到四十九粒舍利，以及裝有遺骨的瓶子，埋葬在石塔中。晉開運三年乙巳年，文泰律師撰寫了塔碑。 唐福州雪峰廣福院義存傳 釋義存，長慶二年壬寅年出生于泉州南安縣曾氏。從他的祖父開始，一家人都友善僧人，親近佛法，清凈謹慎。義存出生時鼻子朝上，厭惡葷腥。在母親懷抱中，如果聽到鐘磬聲或看到僧人像，他的身體必定會動。因此，他特別受到家人的喜愛。九歲時，他請求出家，但遭到拒絕。十二歲時，他跟隨父親遊覽蒲田玉潤寺。那裡有一位律師慶玄，持戒修行高潔。他立刻拜見慶玄說：『這是我的老師。』於是留下來做童侍。十七歲時，他剃度出家，來拜見芙蓉山恒照大師。恒照大師見到他後感到非常驚奇，因此讓他留在自己身邊。到宣宗中興佛教時，他的道行如同蓮花般出淤泥而不染，他的身形也悄然出現。他北遊吳楚梁宋燕秦，在幽州寶剎寺受具足戒。之後，他巡禮名山，參訪各地的禪宗大師，突兀飄飖，像云一樣飛翔，像鳥一樣逝去。到達武陵后，他拜見了一面德山，德山對他非常珍重，但他還是離開了。他的數百名弟子都無法理解。德山說：『這個人沒有階級分別，我已經瞭解他了。』咸通六年，他回到芙蓉山的故地。那一年，圓寂大師也從溈山帶領弟子來到怡山王真君昇天的地方。他的弟子（已經繼承德山禪法的）是誰呢？
【English Translation】 English version: He resided at Mount Hua in Chuzhou, and later traveled south to Mount Wuyi. At that time, the surveillance commissioner Li Hui built a meditation room for him. In the third year of Qianfu (876 CE), he established a monastery on Mount Dasai in Longquan, Jinyun, and petitioned the Ministry of Rites for an official name. The court bestowed the name 'Long'an' and ordered the ordination of seven monks. He lived there for eighteen years. Content with his situation yet capable of moving, he eventually resided at Lianyuan Monastery. The prefect Lu Yue, with sincere respect, invited him to reside in the separate courtyard of Kaiyuan Temple in the prefecture, providing him with the four necessities of life. On the eighth day of the fourth month of the Tianyou Dingmao year (907 CE), he showed signs of illness. He passed away in the official residence on the first day of the sixth month, at the age of seventy-three, with fifty-two years as a monk. In his will, he entrusted the commissioner Yang Xi Sikong to manage the funeral affairs. He was cremated in the tea garden south of the temple, and after the fire extinguished, hundreds of relics were scattered. Later, forty-nine relics were collected, along with a bottle containing his remains, and buried in a stone pagoda. In the third year of Kaiyun (946 CE) of the Jin Dynasty, the lawyer Wen Tai composed the inscription for the pagoda. Biography of Yicun of Xuefeng Guangfu Monastery in Fuzhou, Tang Dynasty The monk Yicun was born in the Zeng family in Nan'an County, Quanzhou, in the Renyin year of Changqing (822 CE). From his grandfather onwards, his family were all friendly to monks, close to Buddhism, pure, and cautious. Yicun was born with an upturned nose and an aversion to meat and blood. When held in his mother's arms, if he heard the sound of bells or chimes, or saw the image of a monk, his body would move. Therefore, he was especially loved by his family. At the age of nine, he requested to leave home, but was refused. At the age of twelve, he traveled with his father to Yurun Temple in Putian. There was a lawyer named Qingxuan there, whose conduct was noble and pure. He immediately bowed to Qingxuan and said, 'This is my teacher.' So he stayed to serve as a young attendant. At the age of seventeen, he shaved his head and came to visit Master Hengzhao of Mount Furong. Hengzhao was amazed when he saw him, so he kept him by his side. When Emperor Xuanzong revived Buddhism, his path was like a lotus flower, unstained by the mud, and his figure quietly emerged. He traveled north to Wu, Chu, Liang, Song, Yan, and Qin, and received the full precepts at Baosha Temple in Youzhou. After that, he visited famous mountains and consulted with Zen masters everywhere, abruptly and飄飖, flying like a cloud, passing away like a bird. Arriving at Wuling, he met Deshan. Deshan valued him greatly, but he still left. His hundreds of disciples could not understand. Deshan said, 'This person has no class distinctions, I have understood him.' In the sixth year of Xiantong (865 CE), he returned to his old home on Mount Furong. In that year, Master Yuanji also led his disciples from Mount Gui to the place where King Zhenjun of Mount Yi ascended to heaven. Who was his disciple (who had already inherited Deshan's Zen teachings)?
)纍纍而疑關。存拒而久之。則有行實者。始以存同而議曰。我之道魏魏乎。法門圍繞之所不可造次。其地宜若布金之形勝可矣。府之西二百里有山焉。環控四邑峭拔萬仞。崷崒以支圓碧。培樓以𤫽群青。怪石古松棲蟄龜鶴。靈湫邃壑隱見龍雷。山之巔先冬而雪盛夏而寒。其樹皆別垂藤蘿。䒠茸而以為之衣。交錯而不呈其形奇姿異景不可殫狀。雖霍童武夷無以加之。實閩越之神秀而古仙之未攸居。誠有待於我也。祈以偕行去。秋七月穿云躡蘚陟險升幽。將及之。存曰。真吾居也。其夕山之神果效靈。翌日巖谷爽朗煙霞飛動。云庵既立月構旋隆。繇是柅法輪于無為。樹空門于有地行實乃請名其山曰雪峰。以其冬雪夏寒取鷲嶺猴江之義。斯則庚寅逮于乙未。存以山而道任。山以存而名出。天下之釋子不計華夏。趨之若召。乾符中觀察使京兆韋公。中和中司空穎川陳公。每渴醍醐而不克就飲。交使馳懇。存為之入府從人愿也。其時內官有覆命于京語其道。其儕之拔俗悟空者。請蛻浮華而來脫屣。僖宗皇帝聞之。翰林學士訪于閩人陳延效得其實奏。於是乃錫真覺大師之號。仍以紫袈裟俾延效授焉。存受之如不受。衣之如不衣。居累夏。辛亥歲朔遽然杖屨。其徒啟而不答。云以隨之。東浮於丹丘四明。明年屬王侍中之始據閩越。
乃洗兵於法雨致禮于禪林。馥存之道常東望頂手。后二年自吳還閩大加禮異。及閩王王氏誓眾養民之外雅隆其道。凡齋僧構剎必請問焉。為之增宇設像。鑄鐘以嚴其山。優施以充其眾。時則迎而館之於府之東西甲第。每將儼油幢聆法論未嘗不移時。僅乎一紀勤勤懇懇。熊羆之士因之投跡檀那。漁獵之逸其或弭心鱗羽。戊辰年春三月示疾。閩王走醫。醫至粒藥以授存曰。吾非疾也。不可罔子之工。卒不餌之。其後札偈以遺法子。函翰以別王庭。夏五月二日鳥獸悲鳴云木慘悴。其夜十有八刻時滅度。俗壽八十有七。僧臘五十有九。以其月十五日塔而藏之。爾日奔走閩之僧尼士庶。巷無居人。閩王漣如出涕。且曰。師其舍予一何遽乎。遣子延稟躬祭奠之。復齋僧焉。存之行化四十餘年。四方之僧爭趨法席者不可勝算矣冬夏不減一千五百。徒之環足其趨也。馳而愈離。辯而愈惑。其庶幾者。一曰師備。擁徒于玄沙(今安國也)次曰可休。擁徒于越州洞巖。次曰智孚。擁徒于信州鵝湖。其四曰惠棱。擁徒于泉州招慶。其五曰神晏。住福州之鼓山分燈化物。皆膺聖獎賜紫袈裟。而玄沙級宗一大師焉。
系曰。雪峰道也恢廓乎駿奔四海學人。所出門生形色不類何邪。玄沙乘楞嚴而入道。識見天殊。其猶諺曰青成藍藍謝青。師何
【現代漢語翻譯】 現代漢語譯本：於是（閩王）在法雨寺洗兵，在禪林致以禮敬。存道（指僧人）常常向東遙望頂禮。后二年，（存道）從吳地返回福建，（閩王）對他大加禮遇。等到閩王王氏率領眾人休養生息之外，更加推崇佛法。凡是齋僧、建造寺廟，必定請教存道。為他擴建寺宇，設定佛像，鑄造鐘以莊嚴山林，優厚地施捨以充實僧眾。時常迎接他，安置在府邸東西兩邊的甲等宅第。每次（閩王）恭敬地豎起油幢，聆聽佛法論述，沒有一次不是花費很長時間。將近十二年，勤勤懇懇。那些勇猛的武士因此放棄塵世，皈依佛門，那些以漁獵為樂的人，或許也平息了殺戮之心。戊辰年春天三月，（存道）示現疾病。閩王派人快馬加鞭地去請醫生。醫生來到后，拿出藥丸要給存道服用，存道說：『我不是生病，不要埋沒了你的醫術。』最終沒有服用。之後寫下偈語留給弟子，寫信告別王庭。夏天五月二日，鳥獸悲鳴，云木悽慘。當天夜裡十八刻時圓寂。世俗年齡八十七歲，僧臘五十九年。用當月十五日建塔安葬。（安葬）那天，奔走相告的福建僧尼、士人百姓，街巷空無一人。閩王悲傷地哭泣，並且說：『大師您捨棄我，怎麼這麼快啊！』派遣兒子延稟親自祭奠，又設齋供僧。存道弘法四十多年，四方僧人爭相前往聽法的不可勝數，冬夏都不下於一千五百人。弟子們環繞在他身邊，他們的求法之心，越是奔波越是迷離，越是辯論越是迷惑。其中比較傑出的有：第一位是師備，在玄沙（現在的安國）擁有眾多弟子；第二位是可休，在越州洞巖擁有眾多弟子；第三位是智孚，在信州鵝湖擁有眾多弟子；第四位是惠棱，在泉州招慶擁有眾多弟子；第五位是神晏，住在福州鼓山，分燈傳法，教化眾生。都受到朝廷的嘉獎，賜予紫色袈裟。而玄沙（Yuan Sha）更是被尊為級宗一大師。
系曰：雪峰（Xue Feng）的道風是多麼的恢弘，四處奔走的學人，從他門下走出的學生，形形色色各不相同，這是為什麼呢？玄沙（Xuan Sha）憑藉《楞嚴經》（Lenga Sutra）而悟道，見識非常獨特。就像諺語所說『青出於藍而勝於藍』，老師又有什麼可說的呢？
【English Translation】 English version: Thereupon, (the King of Min) washed his troops at Fayu Temple (Temple of Dharma Rain) and paid homage at the Chan Monastery. The Dao of Cun (referring to the monk) often looked eastward and bowed his head. Two years later, (Cun Dao) returned to Fujian from Wu, and (the King of Min) treated him with great courtesy. When King Wang of Min led the people to rest and recuperate, he further promoted Buddhism. Whenever he held a vegetarian feast for monks or built temples, he would always consult Cun Dao. He expanded the temple for him, set up Buddha statues, cast bells to solemnize the mountains, and generously gave alms to enrich the monks. He often welcomed him and housed him in the best residences on the east and west sides of the mansion. Each time (the King) respectfully erected an oil banner and listened to the Dharma discourses, it always took a long time. For nearly twelve years, he was diligent and earnest. The brave warriors therefore abandoned the world and converted to Buddhism, and those who enjoyed fishing and hunting may have also calmed their hearts of killing. In the spring of the year Wuchen, the third month, (Cun Dao) manifested illness. The King of Min sent people to rush to invite doctors. After the doctor arrived, he took out pills to give to Cun Dao, Cun Dao said: 'I am not sick, do not bury your medical skills.' In the end, he did not take it. Afterwards, he wrote a verse to leave to his disciples, and wrote a letter to bid farewell to the royal court. On the second day of the fifth month of summer, the birds and beasts mourned, and the clouds and trees were bleak. That night, at the eighteenth quarter, he passed away. His secular age was eighty-seven, and his monastic age was fifty-nine. On the fifteenth day of that month, a pagoda was built to bury him. On that day, the monks, nuns, scholars, and common people of Fujian who ran to tell each other, the streets and alleys were empty. The King of Min wept sadly and said: 'Master, you abandon me, why so quickly!' He sent his son Yan Bing to personally offer sacrifices, and also held a vegetarian feast for monks. Cun Dao propagated the Dharma for more than forty years, and countless monks from all directions flocked to listen to the Dharma, no less than one thousand five hundred in winter and summer. The disciples surrounded him, and their hearts for seeking the Dharma, the more they ran, the more confused they became, the more they debated, the more confused they became. Among the more outstanding ones were: the first was Shibei, who had many disciples in Xuansha (now Anguo); the second was Kexiu, who had many disciples in Dongyan, Yuezhou; the third was Zhifu, who had many disciples in Ehu, Xinzhou; the fourth was Huiling, who had many disciples in Zhaoqing, Quanzhou; the fifth was Shenyan, who lived in Gushan, Fuzhou, distributing the lamp and transforming sentient beings. They were all praised by the imperial court and given purple robes. And Xuansha (Yuan Sha) was even revered as a great master of the Ji Sect.
Commentary: How magnificent is the Dao style of Xuefeng (Xue Feng), the scholars who travel around, the students who come out of his school, all kinds of different shapes, why is this? Xuansha (Xuan Sha) attained enlightenment through the Lenga Sutra (Lenga Sutra), and his knowledge is very unique. Just like the proverb says 'Indigo blue comes from blue but is bluer than blue', what else can the teacher say?
嘗在明經。故有過師之說。一則雪峰自述塔銘。已盡其致也。一則玄沙安立三句抉擇群見。極成洞過歟。今江表多尚斯學。此學虛通無繫了達逍遙勿拘。知乘急也。雪峰化眾切乎杜默禪坐。知戒急也。其能各舍一緩以成一全。則可乎。
唐澧州蘇溪元安傳
釋元安。俗姓淡。鳳翔游麟人也。丱年于岐陽懷恩寺從兄祐律師出家。唯經與論無不窮核。乃問道翠微次臨濟。各餐法味不飫香積之盂也。斫雕復樸逍遙自如。聞夾山道盛德至。造澧陽當稽問轇轕。又增明凈。后開樂普山尋居蘇溪。答酬請益多偶句華美。為四海傳焉。以昭宗光化元年戊午十二月遷滅。享壽六十五。法臘四十六矣。臨終告眾頗多警策辭句云。
唐明州雪竇院恒通傳(招賢岑師)
釋恒通。俗姓李。邢州平恩人也。家傳士族幼而知學。蘇秦顯達猶懷二頃之田。元亮孤高不羨五斗之祿。縱越掞天擲地拖紫腰金。瞬息浮華豈裨來業父母終禮。年甫十三潛入鵲山訪道依師。既罷丘墳唯披釋典。精虔懺誦。懇侍巾瓶不弭初終。蒙恩剃度。年二十于本州開元寺具戒后。往京兆薦福寺聽習經律。七八年間尋窮藏教。乃曰。摩騰入漢譯著斯文。聖胄來梁復明何事。因辭北闕逕請南方。遇招賢岑大師。大師問曰。何處人也。曰邢州人也。招賢曰
【現代漢語翻譯】 現代漢語譯本 （元安）曾經在明經科學習過，所以有拜訪老師的說法。一是雪峰義存（Xuefeng Yicun，禪宗大師）親自撰寫的塔銘，已經詳盡地表達了他的思想。一是玄沙師備（Xuansha Shibei，禪宗大師）安立的三句，用來決斷各種見解，非常透徹。現在江浙一帶很多人崇尚這種學說。這種學說虛空通達，沒有束縛，了悟通達，逍遙自在，不要拘泥，要知道乘法的緊迫性。雪峰義存教化大眾，注重杜絕言語，禪坐修行，要知道戒律的緊迫性。如果能夠各自捨棄一種緩和，成就一種全面，那就可以了。
唐澧州蘇溪元安傳
釋元安（Shi Yuan'an），俗姓淡（Dan），是鳳翔游麟人。年少時在岐陽懷恩寺跟隨他的哥哥祐律師出家。對於經書和論著，沒有不深入研究的。於是問道于翠微無學（Cuiwei Wuxue）后又拜訪臨濟義玄（Linji Yixuan），各自品嚐佛法的滋味，不滿足於香積佛的飯缽。去除雕飾，迴歸樸素，逍遙自在。聽說夾山善會（Jiashan Shanhui）的道風盛行，就前往澧陽，想要請教疑難問題，更加增進了明凈的智慧。後來開創樂普山，隱居在蘇溪。回答別人的請教，大多使用對偶的華麗辭藻，被四海傳誦。在唐昭宗光化元年戊午十二月圓寂，享年六十五歲，僧臘四十六年。臨終時告誡眾人，有很多警策的辭句。
唐明州雪竇院恒通傳(招賢岑師)
釋恒通（Shi Hengtong），俗姓李（Li），是邢州平恩人。家傳是士族，從小就喜歡學習。即使像蘇秦（Su Qin，戰國時期縱橫家）那樣顯達，還懷念著兩頃田地；像陶淵明（Tao Yuanming，東晉詩人）那樣孤高，也不羨慕五斗米的俸祿。即使能夠縱橫馳騁，文采飛揚，身穿紫袍，腰掛金印，但轉眼即逝的榮華富貴，又怎能對來世的功業有所裨益呢？父母去世的禮儀完畢后，十三歲就偷偷進入鵲山尋訪道法，依止師父。完成墳墓祭拜后，就披閱佛經。精進虔誠地懺悔誦經，懇切地侍奉師父，始終如一。蒙受恩惠剃度出家。二十歲在本州開元寺受具足戒后，前往京兆薦福寺聽習經律。七八年間，廣泛研習佛教經典。於是說：『摩騰（Kasyapa Matanga，東漢來華傳教的僧人）來到漢朝翻譯著作，聖人後代蕭衍（Liang Wudi，南梁皇帝）來到梁朝又闡明了什麼呢？』於是辭別京城，直接前往南方。遇到招賢岑大師（Zhaoxian，Zen master）。大師問道：『你是哪裡人？』回答說：『是邢州人。』招賢說：
【English Translation】 English version （Yuan'an） once studied in Mingjing (a subject in the imperial examination), hence the saying of visiting teachers. Firstly, Xuefeng Yicun's (Zen master) own inscription on his pagoda has fully expressed his thoughts. Secondly, Xuansha Shibei's (Zen master) established three sentences are used to resolve various views, which are very thorough. Now, many people in the Jiangzhe area admire this doctrine. This doctrine is empty and accessible, without constraints, understanding and thorough, free and unfettered, do not be拘泥, know the urgency of multiplication. Xuefeng Yicun taught the masses, focusing on cutting off words and practicing meditation, knowing the urgency of precepts. If each can give up a moderation to achieve a completeness, then it is possible.
Biography of Yuan'an of Suxi, Lizhou, Tang Dynasty
Shi Yuan'an, whose secular surname was Dan, was a native of Youlin, Fengxiang. At a young age, he became a monk at Huai'en Temple in Qiyang, following his brother, Lawyer You. He thoroughly studied all the scriptures and treatises. Then he asked about the Dao from Cuiwei Wuxue and later visited Linji Yixuan, each tasting the flavor of the Dharma, not satisfied with the alms bowl of Xiangji Buddha. Removing the carvings and returning to simplicity, he was free and at ease. Hearing that Jiashan Shanhui's Dao style was flourishing, he went to Liyang, wanting to ask about difficult questions, further enhancing his clear wisdom. Later, he founded Lepu Mountain and lived in seclusion in Suxi. His answers to others' requests for instruction mostly used ornate couplets, which were spread throughout the world. He passed away in the twelfth month of the Wuwu year of Guanghua in the first year of Emperor Zhaozong of Tang, at the age of sixty-five, with forty-six years as a monk. At the time of his death, he warned the crowd with many inspiring sentences.
Biography of Hengtong of Xuetou Temple, Mingzhou, Tang Dynasty (Teacher Cen of Zhaoxian)
Shi Hengtong, whose secular surname was Li, was a native of Ping'en, Xingzhou. His family was a scholarly family, and he loved to study from a young age. Even if one were as prominent as Su Qin (strategist of the Warring States period), he would still miss his two acres of land; even if one were as aloof as Tao Yuanming (poet of the Eastern Jin Dynasty), he would not envy the salary of five dou of rice. Even if one could gallop and soar, and wear purple robes and gold seals, how could the fleeting glory and wealth benefit the merits of the next life? After the rituals for the death of his parents were completed, at the age of thirteen, he secretly entered Que Mountain to seek the Dao, relying on his teacher. After completing the tomb sacrifices, he read Buddhist scriptures. He diligently and sincerely repented and recited scriptures, earnestly serving his teacher, consistently from beginning to end. He received the grace of being tonsured and ordained. At the age of twenty, after receiving the full precepts at Kaiyuan Temple in his prefecture, he went to Jianfu Temple in Jingzhao to study the scriptures and precepts. For seven or eight years, he extensively studied Buddhist classics. Then he said: 'Kasyapa Matanga (Buddhist monk who came to China in the Eastern Han Dynasty) came to the Han Dynasty to translate works, what did Emperor Wu of Liang (Emperor of the Southern Liang Dynasty) clarify?' So he bid farewell to the capital and went directly to the south. He met Teacher Cen of Zhaoxian (Zen master). The master asked: 'Where are you from?' He replied: 'I am from Xingzhou.' Zhaoxian said:
。我道不從彼來。通曰。和尚還住此無。於是有滯皆伸無疑不決。后指洞山石霜皆往參焉。招賢示滅。通以弟子禮事之咸通末游宣城。尚書崔寓素奉禪門攀迎莊肅。睹通儀表拔俗問答往還。崔甚悅服。于謝仙山奏置禪院號瑞聖。請以居之。四方毳衲之徒不邀自聚。博陵方議奏薦師號。堅讓遂寢。中和末文德初群寇兢起。通領徒至四明。大順二年郡牧黃君晟。請留居雪竇焉。蔚然盛化。天祐二年七月示疾。越九日躬入浴室。卻坐繩床。集眾焚香勤勤付囑。合掌而逝。春秋七十二夏臘五十二以其年八月七日遷石塔于院之西南二百餘步。或曰。通臨終言我龐勛也。此非也。高僧無作為行錄而無此說。若觀年臘。龐勛豈正弱冠來逃難邪。
唐袁州仰山慧寂傳
釋慧寂。俗姓葉。韶州須昌人也。登年十五懇請出家。父母都不聽允止。十七再求。堂親猶豫未決。其夜有白光二道。從曹溪發來直貫其舍。時父母乃悟是子至誠之所感也。寂乃斷左無名指及小指。器藉跪致堂階曰。答謝劬勞如此。父母其不可留舍之。依南華寺通禪師下削染。年及十八尚為息慈。營持道具行尋知識。先見耽源。數年良有所得。后參大溈山禪師。提誘哀之棲泊十四五載而足跋。時號跛腳驅烏。凡於商攉多示其相。時韋胄就寂請伽陀。乃將紙畫規
【現代漢語翻譯】 現代漢語譯本：我說我的道不是從別處得來的。通禪師問：『和尚你還住在這裡嗎？』於是所有疑問都得到解答，沒有疑惑不能解決。後來，他指示弟子們去參訪洞山（Dongshan，人名）和石霜（Shishuang，地名），自己也前往參拜。招賢（Zhaoxian，地名）圓寂后，慧通以弟子之禮侍奉他。咸通（Xiantong，年號）末年，他遊歷到宣城（Xuancheng，地名）。尚書崔寓（Cui Yu，人名）一向信奉禪宗，恭敬地迎接他。看到慧通儀表不凡，與他問答交流，崔寓非常悅服。於是在謝仙山（Xiexianshan，地名）奏請設定禪院，命名為瑞聖（Ruisheng，寺名），請慧通居住。四方的僧人，不請自來，聚集在此。博陵（Boling，地名）有人提議上奏朝廷賜予慧通法號，慧通堅決推辭，此事便作罷。中和（Zhonghe，年號）末年到文德（Wende，年號）初年，各地盜賊蜂擁而起。慧通帶領弟子們前往四明（Siming，地名）。大順（Dashun，年號）二年，郡守黃晟（Huang Sheng，人名）請求慧通留在雪竇（Xuedou，地名）。慧通在此弘揚佛法，非常興盛。天祐（Tianyou，年號）二年七月，慧通示現生病。九天後，親自進入浴室，端坐在繩床上，召集眾人焚香，慇勤地囑咐後事，合掌圓寂。享年七十二歲，僧臘五十二年。同年八月七日，將他的舍利塔遷到寺院西南二百多步的地方。有人說，慧通臨終時說自己是龐勛（Pang Xun，人名）。這是不對的。高僧的行狀記錄中沒有這樣的說法。如果看他的年齡和僧臘，龐勛怎麼可能在剛成年的時候就來逃難呢？ 唐袁州仰山慧寂傳 釋慧寂，俗姓葉，韶州須昌人。十五歲時懇求出家，父母都不允許。十七歲再次請求，堂親猶豫不決。當天晚上有兩道白光，從曹溪（Caoxi，地名）發出，直接照到他家。這時父母才明白，這是兒子至誠所感。慧寂於是斷了左手的無名指和小指，用器皿盛著，跪在堂階上說：『以此答謝父母的養育之恩。』父母不再阻攔他出家。於是依止南華寺（Nanhua Temple，寺名）的通禪師剃度。十八歲時，還在息慈（Xici，地名）負責寺院事務，準備修行所需的物品，四處尋訪善知識。先是拜見了耽源（Danyuan，人名），幾年后頗有心得。後來參拜了大溈山（Daweishan，地名）的禪師。禪師慈悲地引導他，他在那裡住了十四五年。當時人們稱他為『跛腳驅烏』。他經常在集市上示現各種形象。當時韋胄（Wei Zhou，人名）向慧寂請求開示伽陀（Gatha，偈頌），慧寂就拿紙畫了一個圓圈。
【English Translation】 English version: I said my Dao (道, the Way) does not come from elsewhere.' Chan Master Tong (通, a name) asked: 'Venerable monk, do you still reside here?' Thereupon, all doubts were resolved, and no uncertainty remained. Later, he directed his disciples to visit Dongshan (洞山, a name) and Shishuang (石霜, a place name), and he himself went to pay respects. After Zhaoxian (招賢, a place name) passed away, Huitong (慧通, a name) served him with the respect due to a disciple. In the late Xiantong (咸通, an era name) period, he traveled to Xuancheng (宣城, a place name). The Minister Cui Yu (崔寓, a name), who had always revered Chan Buddhism, greeted him with solemnity and respect. Seeing Huitong's extraordinary demeanor and engaging in question-and-answer exchanges with him, Cui Yu was greatly pleased. Therefore, he petitioned to establish a Chan monastery on Xiexianshan (謝仙山, a place name), naming it Ruisheng (瑞聖, a temple name), and invited Huitong to reside there. Monks from all directions gathered there without being invited. Someone from Boling (博陵, a place name) proposed to recommend the master for an official title, but Huitong firmly declined, and the matter was dropped. From the late Zhonghe (中和, an era name) period to the early Wende (文德, an era name) period, bandits rose up everywhere. Huitong led his disciples to Siming (四明, a place name). In the second year of the Dashun (大順, an era name) period, the prefect Huang Sheng (黃晟, a name) requested Huitong to stay at Xuedou (雪竇, a place name). His teachings flourished greatly there. In the seventh month of the second year of the Tianyou (天祐, an era name) period, Huitong showed signs of illness. Nine days later, he personally entered the bathhouse, sat upright on a rope bed, gathered the assembly, burned incense, and earnestly gave his final instructions. He then passed away with his palms together. He was seventy-two years old, with fifty-two years as a monk. On the seventh day of the eighth month of that year, his stupa was moved to a place two hundred paces southwest of the monastery. Some say that Huitong said he was Pang Xun (龐勛, a name) on his deathbed. This is not true. The records of the eminent monk's deeds do not mention this. If we consider his age and years as a monk, how could Pang Xun have come to escape as a young man? Biography of Yangshan Huiji (仰山慧寂, a name) of Yuanzhou (袁州, a place name) of the Tang Dynasty 釋 Huiji (慧寂, a name), whose lay surname was Ye (葉, a surname), was a native of Xuchang (須昌, a place name) in Shaozhou (韶州, a place name). At the age of fifteen, he earnestly requested to leave home, but his parents did not allow it. At seventeen, he requested again, and his relatives were hesitant. That night, two beams of white light emanated from Caoxi (曹溪, a place name) and shone directly into his house. At this time, his parents realized that it was their son's sincere intention that had caused this. Huiji then cut off the ring finger and little finger of his left hand, placed them in a vessel, and knelt on the steps of the hall, saying: 'I offer this to repay my parents' kindness in raising me.' His parents no longer prevented him from leaving home. He then took ordination under Chan Master Tong (通, a name) at Nanhua Temple (南華寺, a temple name). At the age of eighteen, he was still in Xici (息慈, a place name), taking care of temple affairs, preparing the necessary items for practice, and seeking out knowledgeable teachers. He first met Danyuan (耽源, a name), and after several years, he gained considerable understanding. Later, he visited the Chan master of Daweishan (大溈山, a place name). The Chan master compassionately guided him, and he stayed there for fourteen or fifteen years. At that time, people called him 'the lame crow chaser.' He often manifested various forms in the marketplace. At that time, Wei Zhou (韋胄, a name) requested Huiji to give a Gatha (伽陀, a verse), so Huiji took a piece of paper and drew a circle.
圓相。圓圍下注云。思而知之落第二頭。云不思。而知落第三首。乃封呈達。自爾有若干勢以示學人。謂之仰山門風也。海眾摳衣得道者不可勝計。往往有神異之者。條來忽去。人皆不測。后敕追諡大師曰智通塔號妙光矣。今傳仰山法示成圖相行於代也。
唐天臺紫凝山慧恭傳
釋慧恭。俗姓羅氏。福州閩人也。家傳儒素不交非類。母妊之初。夢所居涌出浮圖上參于天。迨恭誕生嶷然聰悟。年十七舉進士。名隨計車將到京闕。因游終南山奉日寺。目祖師遺像釋然世網。遂求出家。操執僧事備歷艱辛。二十有二適值新創安國寺受具足戒。尋乃遊方。緣險涉荒而無難色。嘗遇黑蛇傷指。不求醫而毒螫自銷。見魑魅佔山。諭罪福而妖物遄息。至武陵德山詣宣鑒禪師。領會風飛。由茲道合。因掛錫施門人禮。鑒公順世后游玉山至信州。刺史營西禪院而禮之。其徒數百人。居歲余。以郛郭喧繁複入福州長溪馬冠山。自馬冠抵泉州富陽山。所至之所檀施臻集。徒侶解缽禪坊立就。其為士庶向奉如此。景福三年與門人游天臺。州牧京兆杜雄留之而止。杜因創瑞龍院于紫凝山。祈恭興揚法席以悟淪迷。緇俗云馳。香花山積。天覆三年癸亥十二月午時。命眾聲鐘。顧瞻左右。促言云去。加趺瞑目儼然而化。春秋八十四。僧夏
【現代漢語翻譯】 現代漢語譯本：圓相（一種禪宗符號）。圓圈下面註釋說：『思慮而知，落入第二義。』又說：『不思慮而知，才是第一義。』於是封呈表達。從此以後，有若干種姿勢用來開示學人，這就是所謂的仰山宗的門風。海眾之中，領悟得道的人數不勝數。常常有神異的事情發生，來去無蹤，人們都無法測度。後來朝廷下令追諡大師為智通大師，塔號為妙光塔。現在流傳的仰山宗的法，就是用圖相來教導後人。 唐朝天臺紫凝山慧恭的傳記 釋慧恭，俗姓羅氏，是福州閩縣人。家風世代崇尚儒學，不與不正派的人交往。他的母親懷孕之初，夢見所居住的地方涌出一座佛塔，直插雲霄。等到慧恭出生，就顯得聰慧穎悟。十七歲時考中進士，名聲隨著進京趕考的車隊傳開。因為遊覽終南山的奉日寺，見到祖師的遺像，頓時醒悟世俗的束縛。於是請求出家。操持僧人的事務，經歷各種艱辛。二十二歲時，恰逢新建立的安國寺，在那裡受了具足戒。隨後就開始遊歷四方，經歷險阻荒涼的地方，卻沒有畏難之色。曾經遇到黑蛇咬傷手指，不尋求醫治，毒液自然消退。見到魑魅佔據山林，用罪福的道理開導它們，妖怪很快就消失了。到達武陵德山，拜訪宣鑒禪師，領悟了禪宗的精髓。從此道行相合。於是把錫杖掛在施門，以示禮敬。宣鑒禪師圓寂后，遊歷玉山到達信州。刺史修建西禪院來禮請他。他的弟子有數百人。住了一年多，因為城郭喧鬧繁雜，又回到福州長溪的馬冠山。從馬冠山到泉州富陽山。所到之處，信徒的佈施都聚集而來。徒弟們解開缽囊，禪房很快就建成了。士人和百姓對他的敬奉就是這樣。景福三年，與弟子們遊覽天臺山。州牧京兆杜雄挽留他，於是就留了下來。杜雄因此在紫凝山建立瑞龍院，祈求慧恭弘揚佛法，以開悟沉迷的人們。僧人和俗人都像云一樣涌來，香和花堆積如山。天覆三年癸亥十二月午時，命令眾人敲鐘。回頭看看左右，催促說要走了。然後結跏趺坐，閉上眼睛，安詳地圓寂了。享年八十四歲，僧臘（出家年數）是
【English Translation】 English version: Circle Symbol. The note below the circle says: 'To know through thinking falls into the secondary meaning.' It also says: 'To know without thinking is the primary meaning.' Thus, it is sealed and presented. From then on, there are several gestures used to enlighten students, which is called the Yǎngshān (仰山) school's style. Among the assembly, those who attain enlightenment are countless. Often, miraculous things happen, coming and going without a trace, which people cannot fathom. Later, the court ordered the posthumous title of the master to be Great Master Zhitong (智通), and the pagoda to be named Miaoguang (妙光). The Dharma of the Yǎngshān school that is now circulating uses diagrams to teach future generations. Biography of Huìgōng (慧恭) of Zǐníng (紫凝) Mountain, Tiāntái (天臺) in the Táng (唐) Dynasty The Venerable Huìgōng (慧恭), whose secular surname was Luó (羅), was a native of Mǐn (閩) County, Fúzhōu (福州). His family had a tradition of Confucianism and did not associate with improper people. When his mother was first pregnant, she dreamed that a pagoda emerged from where they lived, reaching into the sky. When Huìgōng (慧恭) was born, he appeared intelligent and insightful. At the age of seventeen, he passed the imperial examination, and his fame spread with the carriages heading to the capital. Because he visited Fèngrì (奉日) Temple on Zhongnan (終南) Mountain, he saw the ancestral master's portrait and suddenly awakened to the shackles of the world. So he requested to leave home. He handled monastic affairs and experienced all kinds of hardships. At the age of twenty-two, he happened to be at the newly built Ānguó (安國) Temple, where he received the full precepts. Then he began to travel around, experiencing dangerous and desolate places, but without any fear. Once, he was bitten on the finger by a black snake, but without seeking medical treatment, the venom naturally subsided. Seeing goblins occupying the mountains, he enlightened them with the principles of sin and blessing, and the monsters quickly disappeared. Arriving at Déshān (德山) in Wǔlíng (武陵), he visited Zen Master Xuānjiàn (宣鑒) and understood the essence of Zen. From then on, his practice was in harmony. So he hung his staff at Shīmén (施門) to show respect. After Zen Master Xuānjiàn (宣鑒) passed away, he traveled to Yùshān (玉山) and arrived in Xìnzhōu (信州). The governor built Xīchán (西禪) Monastery to invite him. He had hundreds of disciples. After living there for more than a year, because the city was noisy and crowded, he returned to Mǎguān (馬冠) Mountain in Chángxī (長溪), Fúzhōu (福州). From Mǎguān (馬冠) Mountain to Fùyáng (富陽) Mountain in Quánzhōu (泉州). Wherever he went, the offerings of the faithful gathered. The disciples opened their bowls, and the meditation halls were quickly built. This is how the scholars and common people revered him. In the third year of Jǐngfú (景福), he traveled to Tiāntái (天臺) Mountain with his disciples. The governor of the state, Dù Xióng (杜雄) of Jīngzhào (京兆), persuaded him to stay, so he stayed. Dù Xióng (杜雄) therefore built Ruìlóng (瑞龍) Monastery on Zǐníng (紫凝) Mountain, praying that Huìgōng (慧恭) would promote the Dharma to enlighten those who were lost. Monks and laypeople flocked like clouds, and incense and flowers piled up like mountains. In the twelfth month of the year Guǐhài (癸亥) in the third year of Tiānfù (天覆), at noon, he ordered the people to ring the bell. Looking back at those around him, he urged them to say goodbye. Then he sat in the lotus position, closed his eyes, and passed away peacefully. He lived to be eighty-four years old, and his monastic age (years of being a monk) was
六十二。闡圓頓之宗居道德之最。歿無易名塔無題榜。足見浮名為桎梏耳。門人上足師遂植松負土力崇塔廟。所謂法空不壞因緣矣。因緣有之孝行曷傷于道云。
唐杭州龍泉院文喜傳
釋文喜。姓朱氏。嘉禾御兒人也。母氏方娠夢吞桃三蒂。至誕彌不味葷膻。七歲詣本邑常樂寺僧清國下出家。國即喜之渭陽也。勒誦經並懺又十卷。方遂削染。往越州開元寺學法華經。集天臺文句即時敷演。則救蟻分中便能講訓也。開成二年屆趙郡受近圓登習四分律。屬會昌澄汰變素服。內秘之心無改。遇大中初年例重懺度。于鹽官齊豐寺講說。后往禮大慈山性空禪師。誨之曰。子何不學善財遍參乎。咸通壬午歲至豫章觀音院見仰山。喜于言下了其心契。仰山令典常住。一日有異貌僧就求齋食。喜減己食饋之。仰山預知。故問曰。此果位僧求食。汝供給周旋否。答曰。輟己分回施。曰汝大得利益。七年旋浙右止千頃山。築室居之。十年餘杭劉嚴合馬。徴請居龍泉古城院。凡十一年。乾符己亥歲巢寇掠地至餘杭。喜避地湖州余不亭。刺史杜孺休請住仁王院。光啟三年武肅王錢氏。始牧杭郡降疏請住龍泉廨署。今慈光院是也。大順元年威勝軍節使董昌武肅王同年發表薦論。兩賜紫衣。乾寧四年奏師號曰無著。光化三年示疾。十月
【現代漢語翻譯】 現代漢語譯本： 六十二、闡述圓頓之宗，居於道德的最高境界。圓寂后沒有更改名字，塔上也沒有題寫任何頭銜。這足以說明浮名是人生的桎梏啊。門人中最傑出的弟子師遂，植樹運土，盡力建造塔廟。這正是所謂的『法空不壞因緣』啊。既然有這樣的因緣，那麼孝行又怎麼會損害於道呢？
唐朝杭州龍泉院文喜傳
釋文喜，俗姓朱，是嘉禾御兒人。他的母親懷孕時，夢見吞了三蒂的桃子。等到他出生后，就不喜歡吃葷腥食物。七歲時，到本邑的常樂寺，在僧人清國門下出家。清國就是文喜的啓蒙老師。清國讓他背誦經文和懺悔文，又背誦了十卷，才允許他剃度。之後，他前往越州開元寺學習《法華經》，聚集天臺宗的文句，立刻就能敷衍演說。可見他即使在救螞蟻分食物這樣的小事上，也能講經說法。開成二年，他前往趙郡受具足戒，學習四分律。會昌年間，佛教遭受劫難，他只能穿著俗服。但他內心堅守信仰，沒有改變。大中初年，朝廷恢復佛教，他重新懺悔受戒。在鹽官齊豐寺講經說法。後來，他前往禮拜大慈山性空禪師。性空禪師教誨他說：『你為什麼不學習善財童子，遍參善知識呢？』咸通壬午年，他到達豫章觀音院，見到仰山禪師。文喜在言語中領悟了禪機，與仰山禪師心意相通。仰山禪師讓他管理寺院的事務。有一天，一位相貌奇異的僧人前來乞齋飯。文喜減少了自己的食物，分給他吃。仰山禪師事先知道這件事，所以問道：『這是果位的僧人來求食，你是否周到地供養了他？』文喜回答說：『我減少了自己的那份食物，回施給他。』仰山禪師說：『你獲得了很大的利益。』七年後，他回到浙東，住在千頃山，建造房屋居住。十年後，餘杭的劉嚴和馬氏，邀請他居住在龍泉古城院。總共住了十一年。乾符己亥年，黃巢的軍隊攻掠到餘杭。文喜避難到湖州余不亭。刺史杜孺休邀請他住在仁王院。光啟三年，武肅王錢镠開始治理杭州，上奏請求文喜居住在龍泉的官署，也就是現在的慈光院。大順元年，威勝軍節使董昌和武肅王同年上表推薦文喜，朝廷兩次賜給他紫衣。乾寧四年，朝廷賜予他『無著』的稱號。光化三年，文喜示現疾病。十月
【English Translation】 English version: Sixty-two. Expounding the doctrine of perfect and sudden enlightenment, residing at the highest level of morality. After his death, his name was not changed, and no titles were inscribed on his pagoda. This is enough to show that fame is a shackle in life. His most outstanding disciple, Shi Sui, planted trees and carried earth, striving to build the pagoda and temple. This is what is meant by 'the Dharma is empty and does not destroy the causal conditions.' Since there are such causal conditions, how could filial piety harm the Way?
The Biography of Wenxi of Longquan Temple in Hangzhou, Tang Dynasty
釋Wenxi (Shì Wénxǐ, Monk Wenxi), whose secular surname was Zhu, was a native of Yu'er in Jiahe. When his mother was pregnant, she dreamed of swallowing a peach with three stems. After he was born, he disliked eating meat and fish. At the age of seven, he went to the Chang Le Temple in his hometown and became a monk under the monk Qingguo (Qīngguó). Qingguo was Wenxi's first teacher. Qingguo made him recite scriptures and repentance texts, and after he had recited ten volumes, he was allowed to shave his head and become a monk. Later, he went to Kaiyuan Temple in Yuezhou to study the Lotus Sutra, gathering the phrases of the Tiantai school, and he could immediately expound and explain them. It can be seen that even in small matters such as saving ants and sharing food, he could preach the Dharma. In the second year of Kaicheng, he went to Zhao Prefecture to receive the full precepts and study the Four-Part Vinaya. During the Huichang persecution of Buddhism, he could only wear secular clothes. But he adhered to his faith in his heart and did not change. In the early years of Dazhong, the court restored Buddhism, and he repented and received the precepts again. He lectured on the scriptures at Qifeng Temple in Yanguan. Later, he went to pay homage to Zen Master Xingkong (Xìngkōng) of Mount Daci. Zen Master Xingkong taught him: 'Why don't you learn from Sudhana (Shàncái tóngzǐ), and visit all the good teachers?' In the year Renwu of Xiantong, he arrived at Guanyin Temple in Yuzhang and met Zen Master Yangshan (Yǎngshān). Wenxi understood the Zen principles in his words and was in harmony with Zen Master Yangshan. Zen Master Yangshan asked him to manage the affairs of the temple. One day, a monk with a strange appearance came to beg for food. Wenxi reduced his own food and shared it with him. Zen Master Yangshan knew about this in advance, so he asked: 'This is a monk of the Fruition position who has come to beg for food, have you provided for him thoughtfully?' Wenxi replied: 'I reduced my own portion of food and gave it back to him.' Zen Master Yangshan said: 'You have gained great benefit.' Seven years later, he returned to eastern Zhejiang and lived in Mount Qianqing, building houses to live in. Ten years later, Liu Yan and Ma of Yuhang invited him to live in the Longquan Ancient City Temple. He lived there for a total of eleven years. In the year Jihai of Qianfu, the army of Huang Chao attacked and plundered Yuhang. Wenxi took refuge in Yubuting in Huzhou. The prefect Du Ruxiu invited him to live in Renwang Temple. In the third year of Guangqi, King Wusu Qian Liu began to govern Hangzhou and requested Wenxi to live in the official residence of Longquan, which is now Ciguang Temple. In the first year of Dashun, Dong Chang, the military commissioner of Weisheng, and King Wusu recommended Wenxi in the same year, and the court twice bestowed him with purple robes. In the fourth year of Qianning, the court bestowed him with the title 'Wuzhu (Wúzhù, Non-attachment)'. In the third year of Guanghua, Wenxi manifested illness. October
二十七日加趺坐而終於州郭廨署。春秋八十。僧夏六十。終時方丈上發白色光。竹樹變白。十一月二十二日遷塔于靈隱山西塢。喜形貌古樸骨強而瘦。戒德禪門真知識也。初喜寓居霅川。廣明元年夏有蝗飛翳天下食田苗。喜自將拄杖懸掛袈裟標于畎澮中。其蟲將下遂厲聲叱之。悉翻飛而去。十頃之苗斯年獨稔。其感通如此。或云所傳得馬祖細衲袈裟以為信寶矣。遷葬之後。天覆二年壬戌八月中。宣城帥田頵應杭將計思叛渙。縱兵大掠。發喜塔見肉身不壞如入禪定發爪俱長。武肅王奇之。遣裨將邵志祭。後重封瘞焉。
唐明州伏龍山惟靖傳
釋惟靖。吳門人也。年三十許。形奇貌古且類憨癡。入國寧寺巡僧房唱曰。要人出家請留。下至經藏院見二眾阇黎大德慧政。便跪拜伸誠愿容執侍。政公允納與翦飾。于天臺受具。暫歸謝政。便尋訪名山。有知識處必經寒燠。自爾勤于禪法未嘗發言。即居定光禪師廢金地道場。侵星赴禪林寺晨粥而多虎豹隨到寺門。虎踞地若伺候。靖出復隨至金地遲明巨跡極多靖恐人知以鋤滅虎跡。俄患背疽困睡。有鴆鳥糞于瘡所。非久全愈。又虞冰雪備粳粒半鬥。每日以銚合菜煮食。置粳于地窖中。過期用米常滿不耗。靖乃筑之而云。吾被此物知非理也。尋居伏龍山。山可瞰海峰勢岧峣
【現代漢語翻譯】 現代漢語譯本：二十七日，喜禪師跏趺坐而圓寂于州郭的官署，享年八十歲，僧臘六十。圓寂時，方丈室上空發出白色光芒，竹子和樹木都變成白色。十一月二十二日，遷塔于靈隱山西塢。喜禪師形貌古樸，骨骼強健而清瘦，是持戒精嚴、禪門中的真正善知識。當初，喜禪師寓居在霅川（湖州古稱）。廣明元年夏天，有蝗蟲飛來遮蔽天空，吞食田地裡的莊稼。喜禪師親自拿著拄杖，懸掛袈裟，插在田間的溝渠中。蝗蟲將要落下時，喜禪師厲聲呵斥它們，蝗蟲全部翻飛而去。十頃田地的莊稼，唯獨這一年獲得了豐收，他的感應就是這樣。有人說，他所傳的是馬祖（馬祖道一禪師）的細衲袈裟，作為信物和珍寶。遷葬之後，天覆二年壬戌年八月，宣城節度使田頵（tián yūn）響應杭州將領計思（jì sī）的叛亂，縱容士兵大肆搶掠。打開喜禪師的塔，發現他的肉身不壞，如同入定一般，頭髮和指甲都長長了。武肅王（錢镠）對此感到驚奇，派遣裨將邵志（shào zhì）祭祀，後來重新封好埋葬。
唐明州伏龍山惟靖傳
釋惟靖（shì wéi jìng），吳門（蘇州）人。三十歲左右，形貌奇異古怪，而且有些憨厚癡傻。他進入國寧寺，巡視僧房，唱道：『要人出家，請留步。』下到經藏院，見到二眾阇黎（梵語，意為導師）大德慧政（huì zhèng），便跪拜，表達誠懇的願望，希望能夠侍奉他。慧政公允許了他的請求，為他剃度。他在天臺山受具足戒。暫時回去感謝慧政公，便開始尋訪名山，有善知識的地方必定經歷寒暑前往。從此以後，他勤于禪法，未曾多言。他居住在定光禪師廢棄的金地道場。黎明前趕往禪林寺吃早粥，常常有虎豹跟隨他到達寺門。老虎蹲踞在地上，好像在伺候他。惟靖禪師出來，老虎又跟隨他回到金地，天亮后地上留下巨大的虎跡，惟靖禪師害怕別人知道，就用鋤頭剷除虎跡。不久，他患了背疽，困頓地睡著了。有鴆鳥（zhèn niǎo，傳說中的毒鳥）在他的瘡口排糞，不久就痊癒了。他又擔心冰雪天氣，準備了半斗粳米。每天用瓦罐煮菜和米飯一起吃。把粳米放在地窖中，過了一段時間，米常常是滿的，沒有減少。惟靖禪師於是用泥土封住地窖，說：『我被這東西迷惑，知道這是不合理的。』後來他居住在伏龍山。山可以俯瞰大海，山峰的形勢高聳挺拔。
【English Translation】 English version: On the twenty-seventh day, Chan Master Xi passed away in the official residence of the state capital while sitting in the lotus position. He was eighty years old, with sixty years as a monk. At the time of his passing, a white light emanated from the abbot's room, and the bamboo and trees turned white. On the twenty-second day of the eleventh month, his pagoda was moved to the West Valley of Lingyin Mountain. Chan Master Xi had an ancient and simple appearance, with strong bones and a lean physique. He was a true and knowledgeable teacher of precepts and the Chan school. Initially, Chan Master Xi resided in Zhachuan (ancient name for Huzhou). In the summer of the first year of Guangming (era name), locusts flew and obscured the sky, devouring the crops in the fields. Chan Master Xi personally took his staff, hung his kasaya (monk's robe), and placed it in the ditches between the fields. When the locusts were about to descend, Chan Master Xi sternly rebuked them, and they all flew away. The crops in ten qing (unit of area) of fields were the only ones to have a bountiful harvest that year. Such was his spiritual response. Some say that what he transmitted was the fine patched kasaya of Mazu (Chan Master Mazu Daoyi), as a token of faith and treasure. After the relocation of his burial, in the eighth month of the Renxu year of the second year of Tianfu (era name), Tian Yun (military governor of Xuancheng) responded to the rebellion of Ji Si (Hangzhou general), and indulged his soldiers in looting. They opened Chan Master Xi's pagoda and found that his physical body was not decayed, as if he were in meditation, and his hair and nails had grown long. King Wusu (Qian Liu) was amazed by this and sent his deputy general Shao Zhi to offer sacrifices. Later, the pagoda was resealed and buried.
Biography of Wei Jing of Fulong Mountain, Mingzhou, Tang Dynasty
釋 Wei Jing (Shi Wei Jing) was a native of Wumen (Suzhou). He was around thirty years old, with a strange and ancient appearance, and somewhat simple and foolish. He entered Guoning Temple, inspected the monks' quarters, and sang, 'Those who want to become monks, please stay.' He went down to the Sutra Repository and saw the virtuous and esteemed Master Huizheng (Hui Zheng) of the Sangha. He knelt down and expressed his sincere wish to serve him. Master Zheng accepted his request and tonsured him. He received the full precepts at Mount Tiantai. After briefly returning to thank Master Zheng, he began to seek out famous mountains, enduring cold and heat to reach places where there were knowledgeable teachers. From then on, he diligently practiced Chan meditation and rarely spoke. He resided in the abandoned Jindi Dojo of Chan Master Dingguang. Before dawn, he would go to Chanlin Temple for morning congee, and tigers and leopards often followed him to the temple gate. The tigers would squat on the ground, as if waiting on him. When Wei Jing came out, the tigers would follow him back to Jindi. In the morning, there were many huge tiger tracks on the ground. Fearing that others would find out, Wei Jing used a hoe to remove the tiger tracks. Soon after, he suffered from a carbuncle on his back and fell into a deep sleep. A zhen bird (legendary poisonous bird) defecated on his wound, and he recovered completely not long after. He also worried about the icy and snowy weather and prepared half a dou (unit of volume) of japonica rice. Every day, he cooked vegetables and rice together in an earthenware pot. He placed the japonica rice in a cellar, and after some time, the rice was always full and never diminished. Wei Jing then sealed the cellar with mud and said, 'I am deluded by this thing, knowing that it is unreasonable.' Later, he resided on Fulong Mountain. The mountain overlooks the sea, and the peaks are towering and majestic.
。昔僧鑒諸曾隱於是。諸即唐王相國之母弟也。能文習道。刺史多往謁之。靖續遁此山。刺史黃晟常請出州。供施繁委。末于奉川北山置院。示疾坐終。享齡七十餘。窆于山下。塋塔存焉。
宋高僧傳卷第十二 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第十三
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
習禪篇第三之六(正傳十七人附見六人)唐東京封禪寺圓紹傳
釋圓紹。姓孫氏。其先富陽人也。祖官于南燕。因為滑臺白馬人焉。年及識環天然俊邁。鄰兒戲玩我且恬然。群從追隨我惟閑靜。年當十八方遂志出家。師事明福寺正覺禪師。覺見而異之。訓諸徒弟獨許紹耳。曰真空門之偉器也。至年二十二于相州義檀香燈律師邊受具。登即尋師訪道效祖參玄。二翼之餘一盂之外必無他物。唯誓禪宗立雪傳衣。是其素望也。至於三湘五嶺二蜀兩京。凡曰叢林一皆參禮。既探至賾頓了心機。乃掛錫于夷門。即倉垣水南寺。今為開寶也。大中十年適遇唐相國裴公休罷調商鼎來鎮魏郊。同氣相求一言道合。即命居今東上方院也。紹將聚禪徒患其迫窄。遂開上院之西。損上益下。時檀施臻萃條。成巨院。擁納之流數盈二百。橫跨夷門山之峻嶺焉。紹即七祖荷澤神會禪
師五葉法孫也。演其無念示以真心。了達磨之密傳極南能之深趣。時參學之眾擁從且繁。遇元帥相國王晉公鐸。以紹道行通感神祇效靈。降甘露于玄穹。泫嘉瑞于青檜。奏僖宗賜院額曰雙林。師號曰法濟。別敕令度侍者七人。其間法會興盛士庶歸心。僅四十載所化人可萬計。僧尼弟子五百餘人。以乾寧二年乙卯七月四日謂眾曰。急急自了去。本為逃生死。若不解玄旨何時得脫。吾景逼崦嵫。此為最後之言也。于方丈中寂然而化。俗壽八十五。法臘六十三。敕許于本院西南隅建塔焉。越五年二月二日重開塔。髮長半寸儀貌如生。乃以香華供養七日。遠近瞻禮稱歎希奇。已而行茶毗。火中迥出五色神光。收舍利百餘粒。四散隨心。淘選近一千粒。溫潤玉潔燦爛珠圓。驗五分之熏成。匪一生之構集。四眾虔仰復迎入塔。即昭宗皇帝戊午歲也。睢陽相國袁象先理于浚郊。弟子惠靄等冀終法乳列狀乞舉行謚禮。梁乾化三年癸酉。太祖敕易名曰定覺。塔曰靈化。至貞明四年九月。惠靄等欲旌表師德立碑。敕允。開封尹王公瓚之文也。
唐蘄州黃崗山法普傳(休靜)
釋法普。姓潘氏。廬江人也。貌古情寬擁敗納觀方元和中。因見黃崗山色奇秀其峰巉崒其林郁密中有石壇平坦而高峙。乃放囊掛錫于中班荊。久之尋附樹架
【現代漢語翻譯】 現代漢語譯本： 法濟禪師是五葉法系的後人。他闡揚無念之法，揭示真心，通達了達摩祖師的秘密傳承，深刻領悟了慧能大師的深奧意趣。當時，前來參學的人群眾多而擁擠。他遇到了元帥、相國、國王晉公鐸，晉公鐸因為禪師紹隆佛道，德行能夠感通神祇，顯現靈驗，所以在玄穹降下甘露，在青檜樹上顯現吉祥的瑞兆。晉公鐸上奏僖宗皇帝，賜予寺院匾額，題名為『雙林』，賜予禪師的稱號為『法濟』，並特別敕令度化侍者七人。在此期間，法會興盛，士人和百姓都歸心向佛，僅僅四十年間，所教化的人數就可達上萬。僧尼弟子有五百餘人。在乾寧二年乙卯七月初四，禪師對眾人說：『急急忙忙地了脫生死吧！本來就是爲了逃離生死輪迴。如果不理解玄妙的旨意，何時才能解脫？我已日薄西山，這將會是我最後的話語了。』於是在方丈室內寂然圓寂。世俗年齡八十五歲，僧臘六十三年。皇帝敕許在本院西南角建造佛塔。過了五年，二月初二，重新開啟佛塔，發現禪師的頭髮長了半寸，儀容相貌栩栩如生。於是用香和鮮花供養了七天，遠近的人們瞻仰禮拜，稱讚這真是稀奇。之後舉行了茶毗儀式，火焰中顯現出五彩的神光。收集到的舍利子有一百多粒，四處散落，隨人的心意而顯現。經過淘洗篩選，得到近一千粒舍利子，溫潤如玉，潔白無瑕，光彩奪目，圓潤如珠。這驗證了五分法身的熏修成就，並非一生所能聚集。四眾弟子虔誠地仰慕，又將舍利子迎入佛塔。那一年是昭宗皇帝戊午年。睢陽相國袁象先在浚郊治理政事。弟子惠靄等人希望能夠最終報答法乳之恩，於是呈上奏狀，請求舉行謚號的禮儀。在梁乾化三年癸酉年，太祖皇帝敕令更改謚號為『定覺』，塔名為『靈化』。到了貞明四年九月，惠靄等人想要表彰禪師的德行，於是請求立碑，皇帝應允。碑文由開封尹王公瓚撰寫。 唐蘄州黃崗山法普傳(休靜)： 釋法普禪師，姓潘，是廬江人。他相貌古樸，性情寬厚，擁有一間破敗的房屋，用來接納四方來客。元和年間，因為看到黃崗山景色奇秀，山峰高聳險峻，樹林茂盛濃密，其中有一處石壇，平坦而高高聳立。於是放下行囊，掛起錫杖，在此地砍伐樹木，開闢道路。時間久了，就尋找樹木，搭建住所。
【English Translation】 English version: Master Faji was a descendant of the Five Houses of Chan. He expounded the Dharma of no-thought, revealed the true mind, thoroughly understood the secret transmission of Bodhidharma, and deeply comprehended the profound meaning of Huineng. At that time, the crowd of those who came to study was large and crowded. He met the Marshal, Chancellor, and King, Duke Jin of Guo, who, because the Chan master propagated the Buddha's Way and his virtuous conduct could move the deities, manifested efficacy, so sweet dew descended in the Xuangqiong, and auspicious omens appeared on the green cypress trees. Duke Jin of Guo memorialized Emperor Xizong, who bestowed the plaque of the monastery, naming it 'Shuanglin', and bestowed the title of 'Faji' upon the Chan master, and specially ordered the ordination of seven attendants. During this period, the Dharma assembly flourished, and scholars and common people all turned their hearts to the Buddha. In just forty years, the number of people he taught could reach tens of thousands. There were more than five hundred monks, nuns, and disciples. On the fourth day of the seventh month of the second year of Qianning, Yimao, the Chan master said to the crowd: 'Quickly, quickly, liberate yourselves from birth and death! Originally, it was to escape the cycle of birth and death. If you do not understand the profound meaning, when will you be liberated? I am already approaching the setting sun, these will be my last words.' Then, in the abbot's room, he passed away peacefully. His secular age was eighty-five, and his monastic age was sixty-three. The emperor ordered the construction of a pagoda in the southwest corner of the monastery. After five years, on the second day of the second month, the pagoda was reopened, and it was discovered that the Chan master's hair had grown half an inch, and his appearance was lifelike. So, incense and flowers were offered for seven days, and people from far and near came to pay homage, praising it as truly rare. After that, the cremation ceremony was held, and five-colored divine light appeared in the flames. More than one hundred relics were collected, scattered everywhere, manifesting according to people's intentions. After washing and sifting, nearly a thousand relics were obtained, warm and moist like jade, pure white and flawless, radiant and dazzling, round like pearls. This verified the achievement of the cultivation of the fivefold Dharmakaya, which could not be accumulated in one lifetime. The fourfold assembly reverently admired and welcomed the relics back into the pagoda. That year was the year of Wuwu of Emperor Zhaozong. Chancellor Yuan Xiangxian of Suiyang governed affairs in Junjiao. Disciples Hui'ai and others hoped to finally repay the kindness of the Dharma milk, so they presented a memorial, requesting to hold the ceremony of bestowing a posthumous title. In the year Guiyou of the third year of Liang Qianhua, Emperor Taizu ordered the change of the posthumous title to 'Dingjue', and the name of the pagoda to 'Linghua'. In the ninth month of the fourth year of Zhenming, Hui'ai and others wanted to commend the Chan master's virtue, so they requested to erect a stele, and the emperor granted it. The inscription was written by Wang Gongzan, the magistrate of Kaifeng. Dharma Transmission of Fapu (Xiujing) of Huanggang Mountain in Qizhou of the Tang Dynasty: Chan Master Shi Fapu, whose surname was Pan, was a native of Lujiang. He had a simple appearance and a generous disposition, owning a dilapidated house to receive guests from all directions. During the Yuanhe period, because he saw the strange and beautiful scenery of Huanggang Mountain, with its towering and precipitous peaks, and its lush and dense forests, among which there was a stone altar, flat and towering high. So he put down his baggage, hung up his tin staff, and cut down trees in this place to open up a path. After a long time, he sought out trees and built a dwelling.
蓬茨。僅容身而已。未幾有人自小徑而至見普驚怪。問云。何緣至此。曰某本行山麓。見巔頂騰漲紫氣盤紆可愛意此山有尤物。故來耳。諦視普遲迴而去。山下行者聞而尋焉。禪學之徒不數年遽盈百數。普卻之曰。老僧獨居無物利人。君等亦無所乏。由是星居之庵多矣。弟子廣嚴等構成大院。禪客翕如傳其法者無算。一日集眾辭云。吾其終矣。汝曹善住珍惜。加趺坐胡牀而卒。其身不壞散。后以香泥塗繢之。至乾符中重立碑頌云。次洛京華嚴寺釋休靜。不知何許人也。屬洞山禪道風行。靜往造之。抉擿所疑若雷復于本位焉。北返于洛邑開演。因赴內齋。諸名公皆執經諷讀。唯靜並其徒俱默坐。帝宣問。胡不轉經。酬答響應。仍皆屬對悅可帝情。尋回平陽示滅。收舍利四處樹浮圖。敕謚寶智大師。塔號無為也。
梁鄧州香嚴山智閑傳(大同)
釋智閑。青州人也。身裁七尺。博聞強記有幹略。親黨觀其所以。謂之曰。汝加力學則他后成佐時之良器也。俄爾辭親出俗。既而慕法心堅。至南方禮溈山大圓禪師。盛會咸推閑為俊敏。溈山一日召對茫然。將諸方語要一時煨燼曰畫餅弗可充飢也。便望南陽忠國師遺蹟而居。偶芟除草木擊瓦礫。失笑冥有所證抒頌唱之。由茲盛化。終后敕謚襲燈大師。塔號廷福焉。次舒
【現代漢語翻譯】 現代漢語譯本： 蓬茨（地名）。僅能容身而已。不久，有人從小路而來，見到普（人名）感到驚怪，問道：『你為何來到這裡？』普回答說：『我本住在山腳下，見到山頂騰起紫色的雲氣，盤旋環繞，非常可愛，心想這座山必有奇異之物，所以前來。』仔細觀察后，普猶豫著離開了。山下的行人聽說了這件事，便來尋找。學習禪宗的人不到幾年就達到數百人。普拒絕他們說：『老僧獨自居住，沒有什麼可以幫助你們的，你們也並不缺少什麼。』因此，像星星一樣散佈的庵堂就多了起來。弟子廣嚴等人建造了大型寺院，禪宗學者聚集如雲，傳授他的禪法的人數不清。一天，普召集眾人告別說：『我將要去世了。你們好好安住，珍惜時光。』說完便盤腿坐在胡牀上圓寂了。他的身體沒有腐壞，後來用香泥塗抹並彩繪。到了乾符年間，重新立碑頌揚他。接下來是洛京華嚴寺的釋休靜（人名），不知道是哪裡人。當時洞山禪（禪宗流派）的道風盛行，休靜前去拜訪，提出疑問，就像雷聲一樣響亮，又回到了本位。他返回洛陽開講佛法，應邀參加宮廷齋會。各位名公都手持經書誦讀，只有休靜和他的弟子們都默默地坐著。皇帝問道：『為什麼不誦經？』休靜的回答應對如流，而且都對仗工整，皇帝聽了很高興。不久，休靜回到平陽示寂。收集他的舍利，在四處建造佛塔。皇帝敕封他為寶智大師，塔號為無為。
梁鄧州香嚴山智閑傳（大同）
釋智閑（人名），青州人。身材高大，博聞強記，有才幹和謀略。親戚朋友觀察他的行為，對他說：『你如果努力學習，將來可以成為輔佐君王的賢才。』不久，智閑辭別親人出家。後來，他嚮往佛法的心非常堅定，到南方拜見溈山大圓禪師（人名）。盛大的法會上，大家都認為智閑聰明敏捷。溈山有一天召見他，他卻茫然不知所措。溈山將他所學的各方禪語全部燒燬，說：『畫餅不能充飢。』於是智閑前往南陽忠國師（人名）的遺蹟居住。偶然間，他砍除草木，擊打瓦礫，突然失笑，心中有所領悟，於是創作歌頌。從此，他的教化非常興盛。去世后，皇帝敕封他為襲燈大師，塔號為廷福。接下來是舒（地名）
【English Translation】 English version: Punts (place name). It was only enough to accommodate oneself. Before long, someone came from a small path and was surprised to see Pu (person's name), asking: 'Why have you come here?' Pu replied: 'I originally lived at the foot of the mountain, and saw purple clouds rising from the top of the mountain, swirling around, very lovely, and thought that this mountain must have extraordinary things, so I came.' After observing carefully, Pu hesitated and left. The pedestrians at the foot of the mountain heard about this and came to look for it. In less than a few years, the number of people studying Zen reached several hundred. Pu refused them, saying: 'The old monk lives alone and has nothing to help you with, and you are not lacking anything.' Therefore, there were many thatched huts scattered like stars. Disciples Guangyan and others built large monasteries, and Zen scholars gathered like clouds, and countless people passed on his Zen teachings. One day, Pu gathered everyone to say goodbye, saying: 'I am about to pass away. You should live well and cherish the time.' After speaking, he sat cross-legged on a Hu bed and passed away. His body did not decay, and later it was coated with fragrant mud and painted. In the Qianfu era, a stele was re-erected to praise him. Next is Shi Xiujing (person's name) of Huayan Temple in Luojing, who is not known where he is from. At that time, the Zen style of Dongshan Zen (a Zen sect) was popular, and Xiujing went to visit, raised questions, and like thunder, he returned to his original position. He returned to Luoyang to give lectures on Buddhism, and was invited to participate in the palace vegetarian festival. All the famous officials held scriptures and recited them, but only Xiujing and his disciples sat silently. The emperor asked: 'Why don't you recite the scriptures?' Xiujing's answers were fluent and responsive, and they were all in perfect antithesis, which pleased the emperor. Soon, Xiujing returned to Pingyang and passed away. His relics were collected and pagodas were built in four places. The emperor posthumously named him Grand Master Baozhi, and the pagoda was named Wuwei.
Biography of Zhixian of Xiangyan Mountain in Dengzhou, Liang Dynasty (Datong)
Shi Zhixian (person's name) was a native of Qingzhou. He was tall, knowledgeable, had a strong memory, and had talent and strategy. Relatives and friends observed his behavior and said to him: 'If you study hard, you can become a virtuous minister to assist the monarch in the future.' Soon, Zhixian bid farewell to his relatives and became a monk. Later, his heart for Buddhism was very firm, and he went to the south to visit Zen Master Weishan Dayuan (person's name). At the grand Dharma assembly, everyone thought that Zhixian was smart and quick-witted. One day, Weishan summoned him, but he was at a loss. Weishan burned all the Zen sayings he had learned from various places, saying: 'A painted cake cannot satisfy hunger.' So Zhixian went to live in the ruins of Nanyang National Teacher Zhong (person's name). By chance, he cut down trees and hit tiles, and suddenly laughed, and realized something in his heart, so he created a song of praise. Since then, his teachings have been very prosperous. After his death, the emperor posthumously named him Grand Master Xideng, and the pagoda was named Tingfu. Next is Shu (place name)
州桐城投子山釋大同。姓劉氏。舒州懷寧人也。幼性剛正有老成氣度。因投洛下保唐滿禪師出俗。初習安般觀業垂成遂求華嚴性海。復負錫謁翠微山。法會。同伏牛元通激發請益大明祖意。由是放蕩周遊還歸故土。隱投子山結茅茨。棲泊以求其志。中和中巢寇蕩履京畿天下悖亂。有賊徒持刃問同曰。住此何為。對以佛法。魁渠聞面膜拜。脫身服裝而施之下山。以梁乾化四年甲戌四月六日加趺坐亡。春秋九十六。法臘四十六。凡居化此山三十餘載云。
梁撫州疏山光仁傳(本仁居遁)
釋光仁。不知何許人也。其形矬而么么。幼則氣概凌物。精爽殆與常不同。早參洞山深入玄奧。其辯給又多於人也。嘗問香嚴禪師。答微有偏負。曰某累繭重胝而至。得無勞乎。唾地而去。后居臨川疏。山。毳客趨請頗有言辭。著四大等頌略華嚴長者論行於世。終入龕中。已有白鹿至靈前屈膝而起。時眾謂為作吊焉。次筠州白水院釋本仁。不知何許人也。得心於洞山法席。仁罕談道。而四方之人若影之附形。卻之還至。乃徇丹陽人請住。無幾時。天覆中至洪井高安白水院聚徒。垂欲入滅。先觸處告違。乃集眾焚香曰。至香菸盡處是某涅槃時。如其言端坐而化。次龍牙山釋居遁。姓郭氏。臨川南城人也。年殆十四警世無常。而守
【現代漢語翻譯】 現代漢語譯本 釋大同，舒州懷寧人，俗姓劉，是桐城投子山的一位僧人。他從小性格剛正，有老成的氣度。後來在洛陽保唐滿禪師處出家。最初學習安般觀（Ān Bān Guān，佛教禪修方法，通過觀察呼吸來達到內心的平靜），修行將要完成時，又尋求華嚴性海（Huá Yán Xìng Hǎi，《華嚴經》所闡述的關於宇宙本體和現象的深奧哲理）。之後揹著錫杖拜訪翠微山法會。與伏牛元通（Fú Niú Yuán Tōng）一起激發請教大明祖意（Dà Míng Zǔ Yì，禪宗的根本宗旨）。由此放蕩不羈地四處遊歷，最終回到故鄉。隱居在投子山，結草為廬，棲身於此以追求自己的志向。中和年間，巢寇（Cháo Kòu，指黃巢領導的農民起義軍）動盪，戰火蔓延到京畿地區，天下大亂。有賊人拿著刀問大同：『住在這裡幹什麼？』他回答說：『爲了佛法。』賊首聽了，面露敬畏之色，跪拜在地，脫下自己的衣服送給他，然後下山離去。在梁乾化四年甲戌四月六日，他結跏趺坐而逝，享年九十六歲，僧臘四十六年。總共在此山居住了三十多年。
梁撫州疏山光仁傳（本仁居遁）
釋光仁，不知道是哪裡人。他的身材矮小。從小就氣概不凡，精神狀態與常人不同。早年參訪洞山（Dòng Shān），深入玄奧的佛法。他的辯才也勝過常人。曾經問香嚴禪師（Xiāng Yán Chán Shī），香嚴禪師的回答稍微有些偏頗。光仁說：『我歷經艱辛才來到這裡，難道是白費力氣嗎？』說完就朝地上吐了口唾沫，離開了。後來居住在臨川疏山。有很多學僧前來請教，他頗有言辭。著有《四大等頌》和《略華嚴長者論》，流傳於世。最終入龕圓寂。圓寂時，有白鹿來到靈前，屈膝而起。當時的人們認為白鹿是在為他弔唁。接下來是筠州白水院的釋本仁，不知道是哪裡人。領悟了洞山法席的真髓。本仁很少談論佛法，但是四方的人就像影子依附形體一樣追隨他，即使拒絕他們，他們還是會回來。於是應丹陽人的請求前去居住。沒過多久，在天覆年間，他來到洪井高安白水院聚集僧眾。臨近圓寂時，他事先向各處告別。於是召集眾人焚香說：『香菸燃盡的地方就是我涅槃之時。』說完就像他說的那樣，端坐而化。接下來是龍牙山的釋居遁，俗姓郭，是臨川南城人。十四歲左右就警覺到世事無常，並且恪守……
【English Translation】 English version Shì Dàtóng, whose secular surname was Liú, was a monk of Tóuzǐ Mountain in Tóngchéng, Shū Prefecture, Huáiníng County. From a young age, he possessed a steadfast character and a mature demeanor. Later, he left the secular world under Chan Master Mǎn of Bǎotáng Monastery in Luoyang. Initially, he studied Ān Bān Guān (Ān Bān Guān, a Buddhist meditation method to achieve inner peace by observing the breath), and as his practice neared completion, he sought the Huá Yán Xìng Hǎi (Huá Yán Xìng Hǎi, the profound philosophy about the essence and phenomena of the universe as expounded in the Avataṃsaka Sūtra). Afterwards, carrying his staff, he visited the Dharma assembly at Cuìwēi Mountain. Together with Yuántōng of Fúniú Mountain (Fú Niú Yuán Tōng), he was inspired to inquire about the Great Meaning of the Patriarchs (Dà Míng Zǔ Yì, the fundamental tenet of Zen Buddhism). From then on, he wandered freely, eventually returning to his hometown. He lived in seclusion on Tóuzǐ Mountain, building a thatched hut, dwelling there to pursue his aspirations. During the Zhōnghé era, the turmoil of the Cháo rebels (Cháo Kòu, referring to the peasant uprising led by Huáng Cháo) spread to the capital region, and the world was in chaos. A bandit, holding a knife, asked Dàtóng: 'What are you doing living here?' He replied: 'For the sake of the Buddha Dharma.' The bandit leader, hearing this, showed reverence, prostrated on the ground, took off his clothes and gave them to him, then descended the mountain and left. On the sixth day of the fourth month of the Jiǎxū year of the Qiánhuà era of the Liang Dynasty, he passed away in the lotus position, at the age of ninety-six, with forty-six years as a monk. He resided on this mountain for more than thirty years in total.
Biography of Shì Guāngrén of Shū Mountain, Fǔ Prefecture, Liang Dynasty (Běn Rén lived in seclusion)
Shì Guāngrén, it is not known where he was from. He was short in stature. From a young age, he possessed an extraordinary spirit, and his mental state was different from ordinary people. Early on, he visited Dòngshān (Dòng Shān), deeply exploring the profound mysteries of the Dharma. His eloquence also surpassed that of others. He once questioned Chan Master Xiāngyán (Xiāng Yán Chán Shī), whose answer was slightly biased. Guāngrén said: 'I have come here through great hardship, is it all in vain?' After saying this, he spat on the ground and left. Later, he resided on Shū Mountain in Línchuān. Many students came to seek his teachings, and he was quite eloquent. He wrote 'Odes on the Four Great Elements' and 'Abridged Treatise on the Elder of the Avataṃsaka Sūtra', which circulated in the world. Eventually, he entered the coffin and passed away. At the time of his passing, a white deer came before his spirit, knelt down and rose. People at the time believed that the white deer was mourning him. Next is Shì Běnrén of Báishuǐ Monastery in Jūn Prefecture, it is not known where he was from. He grasped the essence of the Dòngshān Dharma seat. Běnrén rarely spoke about the Dharma, but people from all directions followed him like a shadow follows a body, and even if he refused them, they would still return. Therefore, he accepted the request of the people of Dānyáng to reside there. Not long after, during the Tiānfù era, he came to Báishuǐ Monastery in Hóngjǐng, Gāo'ān, and gathered monks. Approaching his passing, he bid farewell to various places in advance. Then he gathered the assembly, burned incense, and said: 'The place where the incense smoke ends is where I will enter Nirvana.' After saying this, he sat upright and passed away as he had said. Next is Shì Jū Dùn of Lóngyá Mountain, whose secular surname was Guō, was from Nánchéng, Línchuān. At around the age of fourteen, he became aware of the impermanence of the world, and adhered to...
恬。淡白親往求出家于廬陵滿田寺。于嵩山受具戒。已思其擇木。乃參翠微禪會。迷復未歸莫知投詣。聞洞上言玄格峻。而躬造之。遁少進問曰。何謂祖意。答曰。若洞水逆流即當爲說。而於言下體解玄微。隱眾棲息。七八年間孜孜戢曜。時不我知。久則通矣。天策府楚王馬氏素藉芳音。奉之若孝悌之門稟毗長矣。乃請居龍牙山妙濟禪院。侁侁徒侶常聚半千。爰奏舉詔。賜紫袈裟。並師號證空焉。則梁貞明初也方岳之下。號為禪窟。窺其室得其門者亦相繼矣。至龍德三年癸未歲八月。遘疾彌留。九月十三日歸寂。遁出世近四十餘齡。語詳別錄。
梁福州玄沙院師備傳
釋師備。俗姓謝。閩人也。少而憨黠酷好垂釣。往往泛小艇南臺江自娛。其舟若虛。同類不我測也。一日忽發出塵意。投釣棄舟。上芙蓉山出家。咸通初年也。後於豫章開元寺具戒還歸故里。山門力役無不率先。布衲添麻芒鞋續草。減食而食語默有常。人咸畏之。汪汪大度雖研桑巧計不能量也。備同學法兄則雪峰存師也。一再相逢。存多許與故目之為備頭陀焉。有日謔之曰。頭陀何不遍參去備對曰。達磨不來東土二祖不往西天。存深器重之。先開荒雪峰。備多率力。王氏始有閩土。奏賜紫衣號宗一大師。以開平二年戊辰十一月二十七日示疾而
【現代漢語翻譯】 現代漢語譯本 恬。淡白親自前往廬陵滿田寺請求出家。在嵩山受了具足戒。已經考慮好選擇棲身的樹木，於是參訪翠微禪會。迷茫而未能歸宿，不知該投向何處。聽說洞山（Dòngshān）的言語玄妙而風格嚴峻，於是親自前往拜訪。恬。淡白稍作進問，說道：『什麼是祖師的意旨？』洞山回答說：『如果洞山的水倒流，我就應當為你解說。』恬。淡白于言語中**理解了玄妙的道理，於是隱於大眾之中棲息。七八年間，勤勉地收斂光芒，當時的人們並不瞭解他。時間久了，他的德行就顯露出來了。天策府的楚王馬氏（Chǔ wáng Mǎ shì）一向仰慕他的美名，像對待孝悌之人一樣尊敬他，稟告並長期供養他。於是請求他居住在龍牙山妙濟禪院。眾多的徒弟常常聚集有五百人。於是上奏朝廷請求，皇帝下詔賜予他紫袈裟，並賜予他『證空』的師號。那時是梁朝貞明初年，龍牙山下，被稱為禪窟。窺探他的居室，進入他的門徑的人也相繼不斷。到龍德三年癸未年八月，他身患疾病，病情危重。九月十三日圓寂。恬。淡白出家將近四十餘年，詳細的事蹟記載在《別錄》中。
梁福州玄沙院師備傳
釋師備，俗姓謝，是閩地人。年少時天真聰慧，非常喜歡垂釣。常常劃著小船在南臺江上自娛自樂。他的船好像空無一物，同伴們也無法揣測他。有一天，他忽然產生了出世的念頭，扔掉魚竿，捨棄小船，登上芙蓉山出家。那是咸通初年。後來在豫章開元寺受了具足戒，返回故鄉。在寺院裡努力勞作，沒有不率先垂範的。穿粗布僧衣，縫補麻鞋，用草繩接續鞋底。減少自己的食物，言語和沉默都有常度。人們都很敬畏他。他汪洋浩瀚的度量，即使是研桑那樣精巧的計算也無法衡量。師備的同學法兄是雪峰存禪師。他們多次相遇，雪峰存禪師多次讚許他，所以稱他為備頭陀。有一天，雪峰存禪師戲謔他說：『頭陀為什麼不去各處參訪呢？』師備回答說：『達摩（Dámó）沒有來東土，二祖（Èrzǔ）沒有去西天。』雪峰存禪師深深地器重他。雪峰禪師先前開墾雪峰山，師備大多盡力幫助。王氏（Wáng shì）開始擁有閩地時，上奏朝廷賜予雪峰存禪師紫衣，並賜予『宗一』大師的稱號。在開平二年戊辰年十一月二十七日，雪峰存禪師示現疾病而
【English Translation】 English version Tian. Danbai personally went to Mantian Temple in Luling to request ordination. He received the full precepts at Mount Song. Having considered choosing a tree to dwell in, he visited the Cuiwei Zen assembly. Lost and unable to return, he did not know where to turn. Hearing that Dongshan's (Dòngshān) words were profound and his style strict, he personally went to visit him. Tian. Danbai asked a question, saying, 'What is the meaning of the Patriarch's intention?' Dongshan replied, 'If the waters of Dongshan flow backward, then I should explain it to you.' Tian. Danbai understood the profound principle in the words, and then hid among the masses to dwell. For seven or eight years, he diligently concealed his brilliance, and people at that time did not understand him. After a long time, his virtue became apparent. Prince Ma of Chu (Chǔ wáng Mǎ shì) of the Tian Ce Mansion had always admired his good name, and respected him as if he were a filial and fraternal person, reporting to and supporting him for a long time. Therefore, he requested him to reside in Miaoji Zen Monastery on Mount Longya. Numerous disciples often gathered, numbering five hundred. Therefore, he petitioned the court, and the emperor issued an edict granting him a purple robe and the title of 'Zhengkong'. That was the early years of the Zhenming period of the Liang Dynasty. Below Mount Longya, it was called a Zen cave. Those who peered into his room and entered his gate followed one after another. In the eighth month of the year Guiwei, the third year of Longde, he fell ill and his condition became critical. On the thirteenth day of the ninth month, he passed away. Tian. Danbai had been ordained for nearly forty years, and the detailed events are recorded in the 'Separate Records'.
Biography of Master Bei of Xuansha Monastery in Fuzhou, Liang Dynasty
The Venerable Shibei, whose lay surname was Xie, was a native of Min. As a youth, he was innocent and clever, and very fond of fishing. He often rowed a small boat on the Nantai River for his own enjoyment. His boat seemed empty, and his companions could not fathom him. One day, he suddenly had the thought of leaving the world, threw away his fishing rod, abandoned his boat, and ascended Mount Furong to become a monk. That was in the early years of Xiantong. Later, he received the full precepts at Kaiyuan Monastery in Yuzhang and returned to his hometown. He worked hard in the monastery, always taking the lead. He wore coarse cloth robes, mended hemp shoes, and continued the soles with straw rope. He reduced his own food, and his words and silence were always measured. People were in awe of him. His vastness of mind could not be measured even by the skillful calculations of Yan Sang. Shibei's fellow Dharma brother was Zen Master Cun of Xuefeng. They met many times, and Zen Master Cun of Xuefeng praised him many times, so he called him 'Shibei the Ascetic'. One day, Zen Master Cun of Xuefeng jokingly said to him, 'Ascetic, why don't you go and visit various places?' Shibei replied, 'Bodhidharma (Dámó) did not come to the Eastern Land, and the Second Patriarch (Èrzǔ) did not go to the Western Heaven.' Zen Master Cun of Xuefeng deeply valued him. Zen Master Xuefeng had previously reclaimed Mount Xuefeng, and Shibei mostly helped with all his strength. When the Wang family (Wáng shì) began to possess the land of Min, they petitioned the court to grant Zen Master Cun of Xuefeng a purple robe and the title of 'Master Zongyi'. On the twenty-seventh day of the eleventh month of the year Wuchen in the Kaiping period, Zen Master Cun of Xuefeng manifested illness and
終。春秋七十四。僧臘四十四。閩越忠懿王王氏樹塔。備三十年演化。禪侶七百許人。得其法者眾推桂琛為神足矣。至今浙之左右山門盛傳此宗法嗣繁衍矣。其于建立透過大乘初門。江表學人無不乘風偃草歟。
梁河中府棲巖山存壽傳
釋存壽。不知何許人也。清標勝范造次奚及。罷尋經論勇冠輩流。往問律于石霜禪師。決了前疑。虛舟不繫。乃為枯木眾之椔杌矣。后還蒲坂。緇素歸心。時冀王友謙受封屏翰。好奇徇異。聞人一善厚禮下之。王召入府齋。論道談玄不覺膝之前席。頗增奉仰續為菩薩戒師。供施更蕃。度門人四百許員尼眾百數。壽平日罕言。言必利物。喜慍之色人未嘗見。望之若孤松凌雪焉。終時春秋九十三。加趺而坐。一月后髭發再生。重剃入塔。塔之亭每有虎旋繞。𠫗跡時繁。敕謚為真寂大師焉。
梁臺州瑞巖院師彥傳
釋師彥。姓許氏。閩越人也。早悟羈縻忽求拔俗。循乎戒檢俄欲觀方。見巖頭禪師領會無疑。初樂杜默似不能言者。后為所知敦喻允請住臺州瑞巖山院。時道怤往參問。答對響捷。怤公神伏。后二眾同居。彥之威德凜若嚴霜。紏正僧尼無容舛悟。故江表言御眾翦齊者。瑞巖為最。嘗有三僧。胡形清峭目睛轉若流電焉。差肩並足致體。彥問曰。子從何來。曰天
【現代漢語翻譯】 現代漢語譯本：
（僧人圓寂）春秋七十四歲，僧臘四十四年。閩越忠懿王王氏為他建造了塔。他準備了三十年的演化（指弘法利生），禪侶有七百多人。得到他佛法的人都推舉桂琛為神足（指神通廣大）之人。至今在浙江一帶的各個寺院都盛傳他的宗法，法嗣繁衍。他對於建立通透大乘佛法的初入門徑，使得江浙一帶的學人無不聞風而動，紛紛效仿。
梁河中府棲巖山存壽傳
釋存壽，不知道是哪裡人。他的清高品格和卓越風範，倉促之間難以企及。他放棄了尋經問論，在同輩中勇冠群雄。他前往石霜禪師處請教佛法，徹底解決了之前的疑惑，如同虛舟一樣不再受束縛。於是成爲了枯木眾（指修行刻苦的僧人）中的棟樑。後來回到蒲坂，僧俗都歸心於他。當時冀王友謙受封為屏翰（指藩鎮），他好奇而追求奇異，聽說存壽的善行，便以厚禮相待。冀王召見他入府齋戒，論道談玄，不知不覺間膝蓋都靠近了坐席。冀王對他更加敬奉，繼續請他作為菩薩戒師，供養佈施更加豐厚。存壽平時很少說話，說話必定對人有益。喜怒之色，人們從未見過。望之如同孤松傲立於風雪之中。圓寂時九十三歲，結跏趺坐而逝。一個月后，鬍鬚和頭髮又重新生長出來，重新剃髮后入塔。塔的亭子經常有老虎環繞，猴子的足跡也時常出現。朝廷敕封他為真寂大師。 梁臺州瑞巖院師彥傳
釋師彥，姓許，是閩越人。他早早就領悟到世俗的束縛，忽然想要擺脫凡塵。遵循戒律，不久又想遊歷四方。見到巖頭禪師后，領會佛法毫無疑問。起初喜歡沉默寡言，好像不能說話一樣。後來被人們瞭解，敦促勸請他住持臺州瑞巖山院。當時道怤前往參問佛法，師彥回答敏捷。道怤公對他非常信服。後來兩人一同居住。師彥的威德凜然如嚴霜，糾正僧尼的錯誤，不容許有絲毫差錯。所以江浙一帶說管理僧眾最嚴格的，要數瑞巖院。曾經有三個僧人，胡人的模樣，清瘦峭拔，眼睛轉動如同閃電一般。他們並肩而立，身體恭敬。師彥問：『你們從哪裡來？』他們回答說：『從天
【English Translation】 English version:
(The monk passed away) at the age of seventy-four, with forty-four years of monastic life. Wang, the King Zhongyi of Minyue (a kingdom in ancient China), built a pagoda for him. He prepared for thirty years of evolution (referring to propagating the Dharma and benefiting sentient beings), and there were more than seven hundred fellow practitioners. Those who attained his Dharma all praised Gui Chen (a monk's name) as having divine powers. To this day, his lineage is widely spread in various temples around Zhejiang, and his Dharma descendants are flourishing. His establishment of a clear and accessible entry point to Mahayana Buddhism has caused scholars in the Jiangzhe (Jiangsu and Zhejiang) area to follow his example like grass bending in the wind.
Biography of Cunshou of Qixiyan Mountain in Hezhong Prefecture, Liang Dynasty
Shishi Cunshou, it is not known where he was from. His noble character and outstanding demeanor were difficult to attain in haste. He abandoned the search for scriptures and debates, and was the most courageous among his peers. He went to Zen Master Shishuang (a monk's name) to ask about the Dharma, and completely resolved his previous doubts, like an empty boat no longer bound. Thus, he became a pillar among the assembly of 'dry wood' (referring to monks who practice diligently). Later, he returned to Puban, and both monks and laypeople turned to him. At that time, Ji Wang Youqian (a king's name) was enfeoffed as a 'screen and barrier' (referring to a regional military governor), and he was curious and sought after the extraordinary. Hearing of Cunshou's good deeds, he treated him with great courtesy. Ji Wang summoned him to the palace for a vegetarian feast, and they discussed the Dao and talked about the profound, unknowingly moving their knees closer to the mat. Ji Wang became even more respectful of him and continued to invite him as a Bodhisattva Preceptor, and the offerings and donations became even more abundant. Cunshou rarely spoke on weekdays, and when he did speak, it was always beneficial to others. People had never seen him show joy or anger. Looking at him was like seeing a solitary pine tree standing proudly in the snow. When he passed away, he was ninety-three years old, and he passed away sitting in the lotus position. A month later, his beard and hair grew back, and he was re-shaved and placed in the pagoda. Tigers often circled the pagoda's pavilion, and monkey tracks were often seen. The imperial court posthumously conferred upon him the title of 'True Stillness Great Master'. Biography of Shiyan of Ruiyan Temple in Taizhou, Liang Dynasty
Shishi Shiyan, his surname was Xu, and he was from Minyue. He realized the constraints of the world early on and suddenly wanted to escape the mundane. He followed the precepts and soon wanted to travel around. After seeing Zen Master Yantou (a monk's name), he understood the Dharma without any doubt. At first, he liked to be silent and seemed unable to speak. Later, he was understood by people, who urged him to reside at Ruiyan Mountain Temple in Taizhou. At that time, Dao Fu (a monk's name) went to ask about the Dharma, and Shiyan's answers were quick and sharp. Master Dao Fu was very impressed with him. Later, the two lived together. Shiyan's authority was as stern as severe frost, correcting the mistakes of monks and nuns, and not allowing any errors. Therefore, in the Jiangzhe area, Ruiyan Temple was considered the strictest in managing the monastic community. There were once three monks, with the appearance of foreigners, slender and upright, their eyes turning like lightning. They stood shoulder to shoulder, their bodies respectful. Shiyan asked: 'Where do you come from?' They replied: 'From Heaven.'
竺來何時發。曰朝行適至。彥曰。得無勞乎。曰為法忘勞。乃諦視之足皆不蹈地。彥令入堂上位安置。明旦忽焉不見云是辟支迦果人。然莫知階級。時有不測人入法會非止一過。彥參學時號為小彥長老。兩浙武肅王錢氏累召方肯來儀。終苦辭去。寺倉常滿。嘗有村媼來參禮。彥曰。汝休拜跪。不如疾歸家救取數十百物命大有利益。媼匆忙到舍。兒婦提竹器拾田螺正歸。媼接取放諸水濆。又數家召齋。一一同日見彥來食。至終阇維。有巨蛇緣樹杪。投身火聚。當乎薪盡舍利散飛。或風動草木上紛紛而墜神異絕繁。具如別錄。
梁撫州曹山本寂傳
釋本寂。姓黃氏。泉州蒲田人也。其邑唐季多衣冠。士子僑寓儒風振起。號小稷下焉。寂少染魯風率多強學。自爾淳粹獨凝道性天發。年惟十九二親始聽出家。入福州云名山。年二十五登于戒足。凡諸舉措若老苾芻。咸通之初禪宗興盛。風起于大溈也。至如石頭藥山其名寢頓。會洞山憫物高其石頭。往來請益學同洙泗。寂處眾如愚發言若訥。后被請住臨川曹山。參問之者堂盈室滿其所酬對邀射匪停。特為毳客標準。故排五位以銓量區域。無不盡其分齊也。復注對寒山子詩流行寓內。蓋以寂素修舉業之優也文辭遒麗號富有法才焉。尋示疾終於山。春秋六十二僧臘三十七
【現代漢語翻譯】 現代漢語譯本： 竺來自何時？答道：早上出發剛剛到達。彥問道：沒有覺得疲勞嗎？答道：爲了佛法忘記疲勞。於是仔細看他的腳，都不踩地。彥讓人請他進入堂上，安排上位就坐。第二天早上忽然不見了，說是辟支迦果（Pratyekabuddha-phala，獨覺果）的人。然而沒有人知道他的階位。當時有不確定的人進入法會，不止一次。彥在參學時被稱為小彥長老。兩浙武肅王錢氏多次召請才肯來拜見。最終苦於辭去。寺廟的倉庫常常是滿的。曾經有村裡的老婦來參拜。彥說：你不要拜跪了，不如趕快回家救取幾十上百的生命，大有利益。老婦匆忙到家，兒媳婦提著竹器撿田螺正要回來。老婦接過田螺放到水邊。又有幾家邀請齋飯，都在同一天看見彥來吃飯。到最終荼毗（Jiva，焚燒）。有大蛇沿著樹梢爬，投身到火堆里。當柴火燒盡，舍利（Śarīra，遺骨）散飛，或者風吹動草木，舍利紛紛墜落，神奇的事情非常多。具體情況在別的記錄里。
梁撫州曹山本寂傳
釋本寂，姓黃氏，泉州蒲田人。他的家鄉在唐朝末年多是士大夫，士子們僑居在此，儒學風氣興盛，號稱小稷下。本寂從小就受到魯地風氣的影響，大多努力學習。從此純粹的道性自然顯發。十九歲時，父母才允許他出家。進入福州云名山。二十五歲時受具足戒。所有舉動都像老比丘。咸通初年，禪宗興盛，風氣從大溈山興起。至於石頭、藥山，他們的名聲漸漸衰落。洞山憐憫世人，推崇石頭，往來請教，學習如同洙泗。本寂在眾人中像個愚人，說話像很遲鈍。後來被請去住在臨川曹山。來參問的人，堂上和房間都滿了，他所回答的，應機施教，沒有停歇。特別為學僧們樹立了標準。所以排列五位來衡量區域，沒有不能盡其本分的。又註釋寒山子的詩，在寓所內流行。大概是因為本寂平時就注重學業的緣故，文辭遒勁華麗，號稱富有法才。不久示疾在曹山圓寂。享年六十二歲，僧臘三十七年。
【English Translation】 English version: When did you arrive, Śramana? He replied: I set out this morning and have just arrived. Yàn asked: Are you not weary? He replied: For the sake of the Dharma, I forget weariness. Thereupon, Yàn carefully observed that his feet did not touch the ground. Yàn ordered him to be invited into the hall and seated in the upper seat. The next morning, he suddenly disappeared, said to be a Pratyekabuddha-phala (獨覺果, Solitary Buddha fruit) person. However, no one knew his rank. At that time, uncertain people entered the Dharma assembly more than once. When Yàn was studying, he was known as Elder Little Yàn. Qián, the King Wùsù of Liangzhè, repeatedly summoned him before he would come to pay respects. In the end, he persistently declined to stay. The temple's granary was always full. Once, an old village woman came to pay respects. Yàn said: You need not bow and kneel. It would be more beneficial to quickly return home and save dozens or hundreds of lives. The old woman hurriedly went home, and her daughter-in-law was returning with a bamboo basket, having gathered snails. The old woman took the snails and released them into the water. Several families invited him for vegetarian meals, and on the same day, they all saw Yàn come to eat. At the final Jiva (荼毗, cremation), a giant snake climbed to the top of a tree and threw itself into the fire. When the firewood was exhausted, Śarīra (舍利, relics) scattered and flew, or the wind moved the grass and trees, and the relics fell in abundance. The miraculous events were extremely numerous, as detailed in other records.
Biography of Cáoshān Běnjì of Fǔzhōu in the Liang Dynasty
Śramaṇa Běnjì, whose surname was Huáng, was a native of Pútián in Quánzhōu. In his hometown during the late Tang Dynasty, there were many officials and scholars who had taken up residence, and the Confucian atmosphere flourished, known as Little Jìxià. Běnjì was influenced by the culture of Lǔ from a young age and mostly studied diligently. From then on, his pure nature naturally manifested. At the age of nineteen, his parents finally allowed him to leave home. He entered Yúnmíng Mountain in Fúzhōu. At the age of twenty-five, he received the full precepts. All his actions were like those of an old Bhikṣu. At the beginning of the Xiántōng era, the Chan school flourished, originating from Dàwéi Mountain. As for Shítóu and Yàoshān, their names gradually declined. Dòngshān pitied the people and admired Shítóu, going back and forth to seek instruction, studying like Zhū and Sì. Běnjì was like a fool among the crowd, and his speech was like that of a stutterer. Later, he was invited to reside at Cáoshān in Línchuān. Those who came to inquire filled the hall and the rooms, and his responses were spontaneous and unceasing. He especially established standards for the monks. Therefore, he arranged the Five Ranks to measure the regions, and there was nothing that could not fulfill its proper role. He also annotated the poems of Hánshānzǐ, which circulated within the residence. This was probably because Běnjì usually paid attention to his studies, and his writing was vigorous and beautiful, known as being rich in Dharma talent. Soon after, he showed signs of illness and passed away at Cáoshān. He was sixty-two years old, with thirty-seven years as a monk.
。弟子奉龕窆而樹塔。后南嶽玄泰著塔銘云。
後唐漳州羅漢院桂琛傳
釋桂琛。俗姓李氏。常山人也。甫作童兒篤求遠俗。齋茹一餐調息終日。秉心唯確鄉黨所欽二親愛縛而莫辭。群從情纏而難脫。既冠繼逾城之武。求師得解虎之儔。乃事本府萬歲寺無相大師矣。初登戒地例學毗尼。為眾升臺宣戒本畢。將知志大安拘之於小道乎。乃自誨曰。持犯束身非解脫也。依文作解豈發聖乎。於是誓訪南宗程僅萬里。初謁云居后詣雪峰玄沙兩會。參訊勤恪。良以嗣緣有在。得旨于宗一大師。明暗色空廓然無惑。密行累載處眾韜藏。雖夜光所潛而寶器終異。遂為故漳牧太原王公誠請。于閩城西石山建蓮宮而止。駐錫一紀有半。來往二百眾。琛以秘重妙法罔輕示徒。有密學懇求者時為開演。後龍溪為軍倅勤州太保瑯瑘公志請。于羅漢院為眾宣法。諱讓不獲。遂開方便。不數載南北參徒喪疑而往者不可殫數。有角立者。撫州曹山文益江州東禪休復。咸傳琛旨。各為一方法眼。視其子則知其父矣。以天成三年戊子秋。復屆閩城舊止。遍玩近城梵字。已俄示疾數日安坐告終。春秋六十有二。僧臘四十。遺戒勿遵俗禮而棺而墓。於是茶毗于城西院之東崗。收其舍利建塔于院之西。稟遺教也。則清泰二年十二月望日也。琛得法密
【現代漢語翻譯】 現代漢語譯本：弟子們將他的遺骸安放在龕中，然後埋葬並建造佛塔。後來，南嶽的玄泰撰寫了塔銘，記載了他的生平。
後唐漳州羅漢院桂琛傳
釋桂琛（Shi Guichen，法號）。俗姓李，是常山人。他從小就立志追求超脫世俗的生活，每天只吃一頓齋飯，調理氣息，終日如此。他心地堅定，受到鄉里人的敬佩。父母雖然疼愛他，想要束縛他，但他不為所動；親戚朋友們的情感牽絆，也難以使他動搖。成年後，他效仿逾城武士的精神，尋求名師，得到了像解虎一樣的良師益友。於是，他拜本府萬歲寺的無相大師為師。剛開始受戒時，按照慣例學習毗尼（Vinaya，戒律），並在大眾面前登臺宣講戒本。但他志向遠大，不甘心被小道束縛。於是他告誡自己說：『拘泥於持戒或犯戒，並不能真正解脫；只是按照文字來解釋經義，又怎能啓發聖智呢？』於是，他發誓要尋訪南宗（南禪宗），即使路途遙遠，也要走遍萬里。他先是拜謁了云居山，後來又到了雪峰和玄沙兩處禪會，勤奮而恭敬地參禪請教。這都是因為他與南宗有緣分。最終，他得到了宗一大師的真傳，對於明暗、色空等概念，都廓然無惑，徹底領悟。他默默修行多年，在眾人中韜光養晦。雖然像夜明珠一樣潛藏著，但終究是不同凡響的寶器。於是，他被故漳州牧太原王公誠懇邀請，在閩城西邊的石山上建造蓮宮居住。在那裡駐錫了十五年，來往的僧眾有二百多人。桂琛認為精妙的佛法非常重要，不能輕易地傳授給弟子。只有那些真心懇求學習的人，他才會適時地為他們開示演說。後來，龍溪的軍倅勤州太保瑯瑘公誠懇邀請他到羅漢院為大眾宣講佛法。桂琛推辭不掉，只好應允，於是開始方便說法。沒過幾年，從南北各地前來參學的僧人，消除疑惑而離去的，數不勝數。其中有傑出的人才，如撫州的曹山文益（Caoshan Wenyi）和江州的東禪休復（Dongchan Xiufu），都傳承了桂琛的宗旨，各自成為一方的佛法領袖，他們的成就就像從兒子身上可以看出父親的品格一樣。在後唐天成三年戊子年秋天，桂琛再次回到閩城舊居。他遍游近城的寺廟，不久之後就示現生病，安詳地坐著圓寂了，享年六十二歲，僧臘四十年。他留下遺囑，不要按照世俗的禮儀來安葬他，不要用棺材，也不要建造墳墓。於是，人們在城西羅漢院的東崗上將他火化，收取了他的舍利，在羅漢院的西邊建造佛塔來供奉。這都是遵照他的遺教而行的，時間是清泰二年十二月十五日。桂琛得到了秘密的佛法傳承。
【English Translation】 English version: The disciples placed his remains in a niche, then buried them and built a pagoda. Later, Xuan Tai of Nanyue wrote the inscription for the pagoda, recording his life.
Biography of Gui Chen of Luohan Monastery in Zhangzhou during the Later Tang Dynasty
Shi Guichen (釋桂琛, Dharma name), whose secular surname was Li, was a native of Changshan. From a young age, he was determined to pursue a life detached from worldly customs. He ate only one vegetarian meal a day, regulated his breath, and did so all day long. His heart was firm, and he was admired by the people of his village. Although his parents loved him and wanted to restrain him, he was unmoved; the emotional entanglements of relatives and friends were also difficult to shake him. After reaching adulthood, he emulated the spirit of Yuecheng warriors, seeking famous teachers and gaining virtuous friends like those who could subdue tigers. Thus, he became a disciple of Master Wuxiang of Wansui Temple in the local prefecture. When he first received the precepts, he studied the Vinaya (毗尼, monastic rules) according to custom, and ascended the platform to proclaim the precepts before the assembly. However, his aspirations were great, and he was unwilling to be confined by minor paths. Therefore, he admonished himself, 'Clinging to upholding or breaking precepts does not lead to true liberation; merely interpreting scriptures according to the text, how can one awaken to sacred wisdom?' Thus, he vowed to seek out the Southern School (南宗, Southern Chan School), even if it meant traveling tens of thousands of miles. He first visited Yunju Mountain, and later went to the Chan gatherings at Xuefeng and Xuansha, diligently and respectfully seeking instruction. This was because he had an affinity with the Southern School. Eventually, he received the true transmission from Master Zongyi, and had no more doubts about concepts such as brightness and darkness, form and emptiness, thoroughly understanding them. He practiced silently for many years, concealing his talents among the crowd. Although he was hidden like a night-shining pearl, he was ultimately an extraordinary treasure. Therefore, he was sincerely invited by Lord Wang of Taiyuan, the former governor of Zhangzhou, to build Lian Palace on the western Stone Mountain of Min City to reside in. He stayed there for fifteen years, and more than two hundred monks came and went. Guichen believed that the subtle Dharma was very important and should not be easily taught to disciples. Only those who sincerely sought to learn would he occasionally open up and expound it for them. Later, Lord Langye, the military commissioner of Longxi and protector of Qin Prefecture, sincerely invited him to Luohan Monastery to preach the Dharma to the masses. Guichen could not refuse, so he agreed, and thus began to teach expediently. In just a few years, countless monks from the north and south came to study, dispelling their doubts and departing. Among them were outstanding talents, such as Caoshan Wenyi (曹山文益) of Fuzhou and Dongchan Xiufu (東禪休復) of Jiangzhou, who both inherited Guichen's teachings and each became a leader of the Dharma in their own right. Their achievements were like knowing the father from the son's character. In the autumn of the year Wuzi of the Tiancheng era of the Later Tang Dynasty, Guichen returned to his old residence in Min City. He traveled throughout the temples near the city, and soon after manifested illness, peacefully sitting in meditation and passing away, at the age of sixty-two, with forty years of monastic life. He left a will, instructing not to follow secular customs to bury him, not to use a coffin, and not to build a tomb. Therefore, people cremated him on the eastern hill of Luohan Monastery in the west of the city, collected his relics, and built a pagoda on the west side of Luohan Monastery to enshrine them. This was all done in accordance with his will, on the fifteenth day of the twelfth month of the Qingtai second year. Guichen received the secret Dharma transmission.
付授耳。時神晏大師王氏所重。以言事脅令舍玄沙嗣雪峰。確乎不拔。終為晏讒而凌轥。惜哉。
後唐福州長慶院慧棱傳
釋慧棱。杭州海鹽人也。俗姓孫氏。初誕纏紫色胎衣。為童齔日俊朗抗節。于吳苑通玄寺登戒已。聞南方有禪學。遂游閩嶺謁雪峰。提耳指訂頓明本性。乃述偈云。昔時謾向途中學。今日看來火里冰。如是親依不下峰頂計三十許載。冥循定業謹攝矜莊。泉州刺史王延彬。召棱住昭慶院禪子委輸唯虞后至。及於長樂府居長慶院。二十餘年出世不減。一千五百眾。棱性地慈忍不妄許人。能反三隅方加印可。以長興三年壬辰五月十七日長往。春秋七十九。僧臘六十。閩國王氏私誄之大師號超覺。塔葬皆出官供。判官林文盛為碑紀德云。
後唐杭州龍冊寺道怤傳
釋道怤。俗姓陳。永嘉人也。丱總之年性殊常準。而惡鯹血之氣。親黨強啖以枯魚。且虞嘔噦。求出家于開元寺。具戒已游閩入楚。言參問善知識要決了生死根源。見臨川曹山寂公。大有徴詰若曇詢之間僧稠也。終頓息疑于雪峰。閩中謂之小怤布納。時太原同名年臘之高故。暨回浙住越州鑒清院。時皮光業者日休之子。辭學宏贍探賾禪門。嘗深擊難焉。退而謂人曰。怤公之道崇論閎議莫臻其極。武肅王錢氏欽慕命居天龍寺
【現代漢語翻譯】 現代漢語譯本：
付授耳。當時神晏大師（Shenyan Dashi，人名）深受王氏器重，用言語脅迫他放棄玄沙（Xuansha，地名或人名）而繼承雪峰（Xuefeng，地名或人名）的衣缽，但他意志堅定，毫不動搖。最終還是因為神晏的讒言而受到欺凌。可惜啊！ 後唐福州長慶院慧棱傳 釋慧棱（Shi Huiling，人名），杭州海鹽人，俗姓孫。出生時身裹紫色胎衣。年幼時就聰慧俊朗，有氣節。在吳苑通玄寺受戒后，聽說南方有禪學，於是前往閩地拜見雪峰。雪峰提耳指點，他頓悟本性。於是作偈說：『昔日徒勞向途中學，今日看來火里冰。』就這樣親近依止雪峰，在峰頂住了大約三十年。默默地遵循定業，謹慎地約束自己。泉州刺史王延彬（Wang Yanbin，人名）召請慧棱住持昭慶院，禪子們爭相前往，唯恐落後。後來又到長樂府居住在長慶院，二十多年來，門下弟子始終不減一千五百人。慧棱心地慈悲忍讓，不輕易認可他人，能舉一反三的人才會被他認可。在長興三年壬辰五月十七日圓寂，享年七十九歲，僧臘六十年。閩國王氏私下謚號他為超覺大師（Chaojue Dashi），塔葬的費用都由官府提供。判官林文盛（Lin Wensheng，人名）為他撰寫碑文以紀念他的功德。 後唐杭州龍冊寺道怤傳 釋道怤（Shi Daofu，人名），俗姓陳，永嘉人。年少時就性格與衆不同，厭惡腥血之氣。親戚朋友勉強他吃乾魚，他擔心嘔吐。於是請求在開元寺出家。受戒后遊歷閩地和楚地，說參訪善知識是爲了了斷生死根源。拜見了臨川曹山寂公（Caoshan Jiji，人名），曹山寂公像曇詢（Tanxun，人名）和僧稠（Sengchou，人名）一樣對他進行了嚴格的考察。最終在雪峰那裡徹底消除了疑惑。閩地的人稱他為小怤布納（Xiaofu Buna，人名），因為當時太原有一位同名且年長的高僧。後來回到浙江，住在越州鑒清院。當時皮光業（Pi Guangye，人名），是皮日休（Pi Rixiu，人名）的兒子，辭藻華麗，學識淵博，深入研究禪門，曾經多次向道怤提出難題。退下後對人說：『怤公的道行，無論多麼高深的理論和宏大的議題都無法窮盡。』武肅王錢氏（Wusu Wang Qian Shi，人名）欽佩他的德行，命他居住在天龍寺。
【English Translation】 English version:
He was entrusted with the Dharma. At that time, Great Master Shenyan (Shenyan Dashi, a person's name) was highly regarded by the Wang family, who used words to coerce him into abandoning Xuansha (Xuansha, a place name or person's name) and succeeding Xuefeng (Xuefeng, a place name or person's name). However, he was firm and unyielding. In the end, he was slandered and humiliated by Shenyan. What a pity! Biography of Huiling of Changqing Monastery in Fuzhou, Later Tang Dynasty Shi Huiling (Shi Huiling, a person's name) was from Haiyan, Hangzhou, with the surname Sun. He was born wrapped in a purple amniotic sac. From childhood, he was intelligent, bright, and had integrity. After receiving the precepts at Tongxuan Monastery in Wuyuan, he heard of Chan Buddhism in the South, so he traveled to Min and visited Xuefeng. Xuefeng pointed out the essence by lifting his ear, and he suddenly understood his original nature. So he composed a verse: 'In the past, I vainly learned on the road; today, I see ice in the fire.' He stayed close to Xuefeng for about thirty years on the peak. He silently followed his fixed karma, carefully restraining himself with dignity. Wang Yanbin (Wang Yanbin, a person's name), the prefect of Quanzhou, summoned Huiling to reside at Zhaoqing Monastery, and Chan practitioners rushed to him, fearing to be left behind. Later, he resided at Changqing Monastery in Changle Prefecture. For more than twenty years, the number of his disciples never decreased from one thousand five hundred. Huiling was compassionate and tolerant, and did not easily approve of others. Only those who could infer the other three corners from one would be approved. He passed away on the seventeenth day of the fifth month of the Ren-chen year of Changxing (932 AD), at the age of seventy-nine, with sixty years of monastic life. The King of Min posthumously honored him as Great Master Chaojue (Chaojue Dashi), and the stupa burial was provided by the government. The judge Lin Wensheng (Lin Wensheng, a person's name) wrote an inscription on the stele to commemorate his virtues. Biography of Daofu of Longce Monastery in Hangzhou, Later Tang Dynasty Shi Daofu (Shi Daofu, a person's name), with the surname Chen, was from Yongjia. From a young age, his nature was extraordinary, and he disliked the smell of fish and blood. His relatives forced him to eat dried fish, and he was worried about vomiting. So he requested to leave home at Kaiyuan Monastery. After receiving the precepts, he traveled to Min and Chu, saying that visiting good teachers was to end the root of birth and death. He met Gong Ji of Caoshan in Linchuan (Caoshan Jiji, a person's name), who examined him strictly like Tanxun (Tanxun, a person's name) and Sengchou (Sengchou, a person's name). Finally, he completely dispelled his doubts at Xuefeng. The people of Min called him Little Daofu Buna (Xiaofu Buna, a person's name), because there was a senior monk of the same name in Taiyuan at that time. Later, he returned to Zhejiang and resided at Jianqing Monastery in Yuezhou. At that time, Pi Guangye (Pi Guangye, a person's name), the son of Pi Rixiu (Pi Rixiu, a person's name), was eloquent, knowledgeable, and deeply studied Chan Buddhism. He often challenged Daofu with difficult questions. After retreating, he said to others: 'The Dao of Master Daofu, no matter how profound the theories and grand the topics, cannot be exhausted.' King Qianshi of Wusu (Wusu Wang Qian Shi, a person's name) admired his virtue and ordered him to reside at Tianlong Monastery.
。私署順德大師。次文穆王錢氏創龍冊寺。請怤居之。吳越禪學自此而興以天福丁酉歲八月示滅。春秋七十。茶毗于大慈山塢。收拾舍利起塔于龍姥山前。故僧主匯征撰塔銘。今舍利院弟子主之香火相綴焉。
晉會稽清化院全付傳
釋全付。吳郡崑山人也。幼隨父商于豫章。聞禪寂之說乃有厭世之志。白求出家。父慍形於色。慍止復白者三。父異其誠率略許之。遂詣江夏投清平大師。問曰。爾來何求。付曰。志求法也。清平師憐其幼而抱器。撫以納之。夙興夜號殊于群童。及長為之落飾尋登戒度。奉師彌謹撿身彌至。問法無厭飫見性不齷齪。清平頷而許之。一旦謂人曰。吾聞學無常師。吾非匏瓜。豈繫於此而曠于彼乎。遂辭師而抵宜春之仰山禮南塔涌禪師。應對言語。深認仰山之勢。頓了直下之心。仰山囅然器重之。拳拳伏膺棲神累載。后游于廬陵。安福縣宰楊公建應國禪院。請付居之。禪徒子來堂室畟滿。楊宰罷任。其鄉人復于鴿湖山建院。迎以居之。廉使上聞錫名曰清化禪院。禪徒麇至請問者墻進。皆不我屈。豈多讓於前輩乎。有同里僧謂付曰。父母之鄉胡可棄也。任緣徇世愿師歸歟。遂別鴿湖而還故國。時吳越文穆王錢氏命升階。賜之衣衾缽器有加禮焉。丁西歲錢城戍將。辟云峰山建清化禪院。召
【現代漢語翻譯】 現代漢語譯本：私下裡稱他為順德大師。後來文穆王錢氏建立了龍冊寺，邀請他去那裡居住。吳越地區的禪學從那時開始興盛起來。他在天福丁酉年八月圓寂，享年七十歲。在慈山塢火化，收拾了他的舍利，在龍姥山前建塔安葬。所以僧人首領匯征撰寫了塔銘。現在舍利院的弟子們主持香火，世代相傳。
晉會稽清化院全付傳
釋全付，吳郡崑山人。年幼時跟隨父親在豫章做生意，聽到禪寂的說法后，便產生了厭世的想法，請求出家。父親臉色不悅。他停止請求，又再次請求了三次。父親認為他很誠懇，便勉強答應了他。於是他前往江夏，投奔清平大師。清平大師問：『你來這裡求什麼？』全付回答說：『我立志求法。』清平大師憐憫他年幼卻有志向，便收留了他。他早起晚睡，與其他的孩童不同。長大后，為他剃度，並授以戒律。他侍奉師父非常恭敬，約束自己非常嚴格。問法從不厭倦，見性光明磊落。清平大師點頭認可了他。有一天，他對人說：『我聽說學習沒有固定的老師。我不是匏瓜，怎麼能被束縛在這裡而耽誤了其他的學習呢？』於是他告別師父，前往宜春的仰山，拜見南塔涌禪師。通過應對言語，他深刻地領悟了仰山的禪風，頓時明白了直指人心的道理。仰山高興地讚賞他，他虛心學習，在那裡住了很多年。後來他遊歷到廬陵。安福縣的縣令楊公建造了應國禪院，邀請全付去那裡居住。禪宗弟子們從四面八方趕來，堂室都滿了。楊縣令卸任后，他的同鄉在鴿湖山建造了寺院，迎接他去那裡居住。廉使上報朝廷，朝廷賜名清化禪院。禪宗弟子們蜂擁而至，請教問題的人絡繹不絕。他都不讓他們失望。難道他比前輩們差嗎？有個同鄉的僧人對全付說：『父母的家鄉怎麼可以拋棄呢？隨緣順應世俗，希望師父您回去吧。』於是他告別鴿湖山，回到了故鄉。當時吳越文穆王錢氏命令他升座說法，賜給他衣物、缽器，對他非常禮遇。丁西年，錢塘的戍將，開闢了云峰山，建造了清化禪院，召
【English Translation】 English version: Privately, he was known as Master Shunde. Later, King Qian of Wuyue, known as Wen Mu, founded Longce Temple and invited him to reside there. Chan Buddhism in the Wuyue region flourished from that time onward. He passed away in the eighth month of the Dingyou year of Tianfu, at the age of seventy. He was cremated at Daci Mountain Wu, and his relics were collected and enshrined in a pagoda built in front of Dragon Mother Mountain. Therefore, the leading monk Huizheng composed the inscription for the pagoda. Now, the disciples of the Relic Courtyard maintain the incense offerings, generation after generation.
Biography of Quanfu of Qinghua Courtyard, Kuaiji, Jin Dynasty
釋Quanfu (Shì Quánfù), was a native of Kunshan in Wujun. As a child, he followed his father in business in Yuzhang. Upon hearing the teachings of Chan meditation, he developed a desire to renounce the world and requested to become a monk. His father showed displeasure. He stopped his request, then requested again three times. His father, seeing his sincerity, reluctantly agreed. Thereupon, he went to Jiangxia and sought out Master Qingping. Master Qingping asked: 'What do you seek here?' Quanfu replied: 'I am determined to seek the Dharma.' Master Qingping, pitying his youth yet admiring his ambition, took him in. He rose early and slept late, unlike the other children. When he grew up, he tonsured him and ordained him. He served his master with great respect and disciplined himself rigorously. He never tired of asking about the Dharma, and his understanding of his nature was clear and unblemished. Master Qingping nodded in approval. One day, he said to someone: 'I have heard that learning has no fixed teacher. I am not a gourd; how can I be tied to this place and neglect other learning?' Thereupon, he bid farewell to his master and went to Yangshan in Yichun to pay respects to Chan Master Yong of Nantuo. Through his responses and words, he deeply understood the style of Yangshan, and instantly grasped the truth that points directly to the mind. Yangshan happily praised him, and he studied diligently there for many years. Later, he traveled to Luling. Yang Gong, the magistrate of Anfu County, built Yingguo Chan Temple and invited Quanfu to reside there. Chan disciples came from all directions, filling the halls and rooms. After Magistrate Yang was dismissed, his fellow villagers built a temple on Pigeon Lake Mountain and welcomed him to reside there. The investigating commissioner reported this to the court, and the court bestowed the name Qinghua Chan Temple. Chan disciples flocked to him, and those seeking instruction came in an endless stream. He did not disappoint them. Was he inferior to his predecessors? A monk from his hometown said to Quanfu: 'How can you abandon the land of your parents? Follow fate and conform to the world; I hope that you will return.' Thereupon, he bid farewell to Pigeon Lake Mountain and returned to his hometown. At that time, King Qian of Wuyue, known as Wen Mu, ordered him to ascend the Dharma seat and preach, and bestowed upon him robes, bowls, and other items, treating him with great courtesy. In the Dingxi year, the garrison commander of Qiantang opened up Yunfeng Mountain and built Qinghua Chan Temple, summoning
以居之。次忠獻王錢氏遣使錫以紫袈裟。付上章累讓。再賜之又讓之。遂故以納衣。付曰。吾非榮其賜而飾讓也。恐後人之仿吾而逞欲矣。尋賜號曰純一禪師。又固讓之。付不以情忘情故情真。不以道求道故道直。所居院之殿宇堂室。人競崇建之。鑄鐘千餘斤。新額曰云峰清化禪院。雲水之侶輻湊。眷眷不欲舍旃。開運四年丁未歲秋七月示疾。謂眾曰。生也法起。歿也法滅。起滅非言論所及也。安然而逝。有大雨疾風以震林木拔矣。享年六十六。臘四十有五歸窆于山之北塢。弟子應清等十餘人。奉師遺訓不墜其道焉。僧主匯征為塔銘。建隆二年立。
晉永興永安院善靜傳(靈照)
釋善靜。俗姓王氏。長安金城人也。父朗唐威州刺史。母李氏。因夢聖容照爛金色。遂爾娠焉。及生岐嶷殆乎知學博通群言。因掌書奏於神策軍。中尉器重之。忽厭浮幻。潛詣終南豐德寺禮廣度禪師。時年二十七也。洎乎削染受具。天覆中南遊樂普。見元安禪裔乃融心要。北還化徒于故里。結廬於終南云居山。道俗歸之如市。又起游峨嵋。禮普賢銀色世界回興元。連帥王公禮重留之。后還故鄉已黍離矣。留守王公營永安禪院以居之。以開運丙午歲冬。鳴椎集僧囑累還方丈。東向右脅而化。俗壽八十九。僧臘六十。黑白之眾若喪嚴
【現代漢語翻譯】 現代漢語譯本： 於是（讓他）住在那裡。後來忠獻王錢氏派使者贈送他一件紫色袈裟。他呈上奏章多次推讓。再次賜給他，他又推讓。最終還是像原來一樣穿著粗布僧衣。他說：『我不是以接受賞賜為榮而用推讓來裝飾自己，而是擔心後人效仿我而放縱慾望啊。』不久，朝廷賜予他『純一禪師』的稱號，他又堅決推讓。要知道，不因情感而忘記情感，所以真情流露；不以道來追求道，所以道才正直。他所居住的寺院的殿宇堂室，人們爭相出資建造。鑄造了一千多斤重的鐘，新題寫的匾額是『云峰清化禪院』。四面八方的雲遊僧侶聚集而來，依依不捨地不想離開。開運四年丁未年秋七月，他示現疾病，對眾人說：『生也是法生起，死也是法滅去。生起和滅去不是言語所能表達的。』然後安詳地去世了。當時有大雨和狂風，震動樹林，甚至把樹木都拔起來了。享年六十六歲，僧臘四十五年，歸葬于山北面的山塢。弟子應清等十幾人，遵循老師的遺訓，沒有荒廢他的道業。僧主匯征為他撰寫了塔銘，建隆二年立碑。
晉永興永安院善靜傳(靈照)
釋善靜，俗姓王氏，是長安金城人。他的父親王朗曾任唐朝威州刺史，母親李氏。李氏夢見聖人的容貌照耀著金色的光芒，於是就懷孕了。出生后，他聰慧過人，幾乎是天生就懂得學習，博覽群書，通曉各種言論。因此在神策軍中掌管文書奏章，受到中尉的器重。但他忽然厭倦了虛幻的生活，偷偷地前往終南山的豐德寺，拜廣度禪師為師。當時他二十七歲。等到剃度受戒后，天覆年間南遊到樂普，見到元安禪師的後裔，領悟了禪宗的精髓。北歸后，在家鄉教化弟子，在終南山的云居山結廬而居。道俗之人像趕集一樣歸附他。他又前往峨嵋山，朝拜普賢菩薩的銀色世界，返回興元。連帥王公對他非常尊敬，想留住他。後來回到故鄉，已經物是人非了。留守王公營建永安禪院讓他居住。在開運丙午年冬天，他敲鐘召集僧眾，囑咐後事，然後回到方丈，面向東方，右脅而臥，圓寂了。世俗年齡八十九歲，僧臘六十年。僧俗大眾都像失去了父母一樣悲痛。
【English Translation】 English version: Thereupon, he resided there. Later, Prince Zhongxian, Qian Shi, sent an envoy to present him with a purple kasaya (robe worn by monks). He submitted a memorial repeatedly declining it. When it was bestowed again, he declined it again. Finally, he continued to wear his original coarse cloth robe. He said, 'I do not take pride in receiving gifts and use declining as a mere show. I fear that future generations will imitate me and indulge their desires.' Soon after, the court bestowed upon him the title 'Chan Master Chunyi' (Pure Unity Zen Master), which he firmly declined again. It should be understood that not forgetting emotions because of emotions is true emotion; not seeking the Dao (the Way) through the Dao is the straight Dao. The halls and rooms of the monastery where he resided were eagerly built by people. A bell weighing over a thousand catties was cast, and a new plaque was inscribed with 'Yunfeng Qinghua Chan Monastery' (Cloud Peak Purification Chan Monastery). Monks from all directions gathered, reluctant to leave. In the autumn of the Dingwei year (947 AD) of the Kaiyun era, in the seventh month, he showed signs of illness. He said to the assembly, 'Birth is the arising of the Dharma (Buddhist teachings), death is the cessation of the Dharma. Arising and ceasing are beyond the reach of words.' Then he passed away peacefully. There was a great rain and strong wind that shook the forests and uprooted trees. He lived to the age of sixty-six, with forty-five years as a monk. He was buried in the northern valley of the mountain. His disciples, Ying Qing and others, more than ten in number, followed the master's teachings and did not abandon his path. The Sangha leader Hui Zheng wrote his stupa inscription, which was erected in the second year of the Jianlong era (961 AD).
Biography of Shan Jing (Ling Zhao) of Yong'an Monastery in Yongxing, Jin Dynasty
Shishi (Buddhist monk) Shan Jing, whose lay surname was Wang, was a native of Jincheng in Chang'an. His father, Wang Lang, was the Tang Dynasty's governor of Weizhou. His mother, Lady Li, dreamed of a holy figure shining with golden light, and thus she became pregnant. After he was born, he was exceptionally intelligent, almost innately knowledgeable, and well-versed in various languages. Therefore, he managed documents and memorials in the Shence Army and was highly valued by the eunuch commander. But suddenly, he grew weary of the illusory world and secretly went to Fengde Monastery in Zhongnan Mountain to become a disciple of Chan Master Guangdu. At that time, he was twenty-seven years old. After being tonsured and ordained, he traveled south to Lepu during the Tianfu era, where he met the descendants of Chan Master Yuan'an and understood the essence of Chan Buddhism. After returning north, he taught disciples in his hometown and built a hut in Yunju Mountain in Zhongnan Mountain. Both monks and laypeople flocked to him like a market. He also went to Mount Emei to pay homage to the silver world of Samantabhadra Bodhisattva and returned to Xingyuan. The military governor Wang Gong respected him greatly and wanted to keep him there. Later, he returned to his hometown, but everything had changed. The garrison commander Wang Gong built Yong'an Chan Monastery for him to reside in. In the winter of the Bingwu year of the Kaiyun era, he rang the bell to gather the monks, entrusted them with his affairs, and then returned to his abbot's room, facing east, lying on his right side, and passed away. His secular age was eighty-nine, and his monastic age was sixty. The monks and laypeople were as grieved as if they had lost their parents.
親。明年正月八日。茶毗于城南。獲舍利數千粒。漢乾祐三年庚戌八月八日。遷塔于長安義陽鄉。石塔巋然。初靜率多先覺往游𤏡道。避昭宗之蒙塵。又生平洗沐舍利隕落皆收秘不許弟子示人。又嘗禪寂次。窗外無何有白鶴馴狎于庭。若有聽法之意。靜令人驅斥之。凡此殊徴有而不有。晉昌軍府主郭公歸信焉。營構禪院命以居之。翰林學士魚崇諒為塔銘述德焉。次杭州龍華寺釋靈照。本高麗國人也。重譯而來學其祖法。入乎閩越得心於雪峰。苦志參陪以節儉勤于眾務。號照布納焉。千眾畏服。而言語似涉島夷。性介特以恬淡自持。初住齊雲山。次居越州鑒清院。嘗只對副使皮光業。語不相投。被舉擯徙龍興焉。及湖州太守錢公造報慈院請住。禪徒翕然。吳會間僧舍三衣披五納者不可勝計。忠獻王錢氏造龍華寺。迎取金華梁傅翕大士靈骨道具置於此寺。樹塔命照住持焉。終於此寺。遷塔大慈山之峰。
周金陵清涼文益傳
釋文益。姓魯氏。餘杭人也。年甫七齡挺然出俗。削染于新定智通院。依全偉禪伯。弱年得形俱無作法於越州開元寺。於時謝俗累以拂衣。出樊籠而矯翼。屬律匠希覺師盛化其徒于鄮山育王寺。甚得持犯之趣又游文雅之場。覺師許命為我門之遊夏也。尋則玄機一發雜務俱損。振錫南遊止長慶
【現代漢語翻譯】 現代漢語譯本： 親。明年正月八日，在城南舉行茶毗（荼毗，梵文Japana的音譯，意為焚燒），獲得舍利（佛教名詞，指高僧或信徒火化後遺留的結晶體）數千粒。漢乾祐三年庚戌八月八日，將塔遷至長安義陽鄉。石塔巍然屹立。當初靜禪師經常帶領先覺之人前往遊歷𤏡道，以躲避昭宗皇帝蒙難之事。而且他生平沐浴更衣時掉落的舍利，都秘密收藏起來，不許弟子示人。又曾經在禪定之時，窗外不知從哪裡飛來一隻白鶴，馴順地在庭院裡親近，好像有聽法的意願。靜禪師讓人驅趕它。凡此種種特殊的徵兆，有卻好像沒有一樣。晉昌軍府主郭公歸信佛法，營建禪院讓他居住，翰林學士魚崇諒為塔撰寫銘文來敘述他的德行。接下來是杭州龍華寺的釋靈照，本是高麗國人，爲了重新翻譯佛經而來學習他祖上的佛法，進入閩越之地，在雪峰禪師處領悟了禪宗心法。他刻苦修行，以節儉著稱，勤于各種事務，被稱為照布納。千餘僧眾對他畏懼而又信服，但是他的言語好像帶有島夷的口音。他性格耿直，以恬淡自守。最初住在齊雲山，後來居住在越州鑒清院。曾經只與副使皮光業交談，但話不投機，被彈劾貶謫到龍興寺。等到湖州太守錢公建造報慈院，邀請他去居住，禪僧們都非常高興。吳越一帶僧舍中披著三衣五納的僧人多得數不清。忠獻王錢氏建造龍華寺，迎取金華梁傅翕大士的靈骨和法器放置在這座寺廟裡，建造佛塔並命靈照住持。最終圓寂於此寺，遷塔于大慈山的山峰。
周金陵清涼文益傳
釋文益，姓魯，是餘杭人。年僅七歲就顯得超凡脫俗，在新定智通院剃度出家，依止全偉禪伯。弱冠之年受具足戒，在越州開元寺沒有進行作法儀式。當時他擺脫世俗的牽累，像拂去身上的塵土一樣，脫離樊籠，像鳥兒一樣展翅高飛。適逢律匠希覺律師在鄮山育王寺盛行教化，他的弟子們非常懂得持戒和犯戒的界限，他又遊歷于文雅的場所。希覺律師讚許他，說他是我們門下的子夏。不久之後，他的玄機一旦啓發，各種雜務都拋之腦後。於是拄著錫杖向南方遊歷，止步于長慶。
【English Translation】 English version: Reverend. On the eighth day of the first month of the following year, a cremation (Japana, transliteration of Sanskrit, meaning cremation) was held in the south of the city, and several thousand pieces of Sharira (Buddhist term, referring to the crystalline remains of eminent monks or believers after cremation) were obtained. On the eighth day of the eighth month of the Gengxu year, the third year of the Han Qianyou era, the pagoda was moved to Yiyang Township in Chang'an. The stone pagoda stood tall and firm. Initially, Chan Master Jing often led enlightened individuals to travel to 𤏡道 to avoid the troubles of Emperor Zhaozong. Moreover, the Sharira that fell during his bathing and changing clothes were secretly collected and not allowed to be shown to his disciples. Also, once during meditation, a white crane flew in from outside the window, tamely approaching in the courtyard, as if intending to listen to the Dharma. Chan Master Jing ordered people to drive it away. All these special signs were present but seemed not to be. Guo Gong, the chief of the Jinchang military prefecture, converted to Buddhism, built a Zen monastery for him to live in, and Hanlin Academician Yu Chongliang wrote an inscription for the pagoda to describe his virtues. Next is Shi Lingzhao of Longhua Temple in Hangzhou, originally from Goryeo (Korea), who came to re-translate Buddhist scriptures and learn the Dharma of his ancestors, entered the Minyue region, and attained enlightenment at Xuefeng Zen Master's place. He practiced diligently, known for his frugality, and was diligent in various affairs, known as Zhao Buna. More than a thousand monks feared and respected him, but his speech seemed to have the accent of islanders. He was upright in character and maintained himself with tranquility. Initially, he lived in Qiyun Mountain, and later resided in Jianqing Monastery in Yuezhou. He once only spoke with Vice Envoy Pi Guangye, but they did not agree, and he was impeached and demoted to Longxing Temple. When Qian Gong, the prefect of Huzhou, built Bao'en Temple, he invited him to reside there, and the Chan monks were very happy. In the Wu-Yue area, there were countless monks in monasteries wearing three robes and five patched robes. King Qian of Zhongxian built Longhua Temple, welcomed the relics and Dharma instruments of Great Master Liang Fu of Jinhua and placed them in this temple, built a pagoda and ordered Lingzhao to be the abbot. He eventually passed away in this temple, and the pagoda was moved to the peak of Mount Daci.
Biography of Weny of Qingliang in Jinling, Zhou Dynasty
Shi Wenyi, whose surname was Lu, was a native of Yuhang. At the young age of seven, he appeared extraordinary and left the secular world, tonsured at Xinding Zhitong Monastery, and relied on Chan Master Quanwei. At a young age, he received the full precepts, without performing the formal ceremony at Kaiyuan Monastery in Yuezhou. At that time, he shed the burdens of the world, like brushing off dust, and escaped the cage, like a bird spreading its wings. It happened that Vinaya Master Xijue was flourishing his teachings at Yuwang Monastery in Mount Mao, and his disciples understood the boundaries of upholding and violating precepts very well, and he also traveled to elegant places. Master Xijue praised him, saying that he was Zixia of our school. Soon after, once his profound understanding was awakened, all kinds of miscellaneous affairs were left behind. So he traveled south with a tin staff and stopped at Changqing.
禪師法會。已決疑滯。更約伴西出湖湘爾日暴雨不進。暫望西院寄度信宿。避溪漲之患耳。遂參宣法大師。曾住漳浦羅漢。閩人止呼羅漢。羅漢素知益在長慶穎脫。銳意接之。唱導之由玄沙與雪峰血脈殊異。益疑山頓摧正路斯得。欣欣然掛囊棲止。變涂回軌確乎不拔。尋遊方卻抵臨川。邦伯命居崇壽。四遠之僧求益者不減千計。江南國主李氏始祖知重迎住報恩禪院。署號凈慧。厥後微言欲絕大夢誰醒。既傳法而有歸。亦同凡而示滅。以周顯德五年戊午歲秋七月十七日有恙。國主紆于方丈問疾。閏月五日剃髮澡身與眾言別。加趺而盡顏貌如生。俗年七十四。臘五十五。私謚曰大法眼。塔號無相。俾城下僧寺具威儀禮迎。引奉全身於江寧縣丹陽鄉起塔焉。益好為文筆。特慕支湯之體。時作偈頌真贊。別形纂錄。法嗣弟子天臺德韶慧明漳州智依鐘山道欽潤州光逸吉州文遂江南後主。為碑頌德。韓熙載撰塔銘云。
周廬山佛手巖行因傳(道潛)
釋行因。不詳姓氏。雁門人也。遊方問道于江淮。見廬山北有巖遙望如垂手焉。手下則深邃可三五丈許。因獨棲禪觀于其中。偽唐主元宗聞之三徴召不起。巖中夜闌有異鹿一。臥于因之石屋之側又錦囊鳥一伏宿于石壁下。二物都無驚怖。因不度弟子。有鄰庵僧為之供侍。一
【現代漢語翻譯】 現代漢語譯本： 禪師的法會已經解決了眾人的疑惑。之後與同伴約定向西前往湖湘，但因連日暴雨而無法前進，暫時在西院借宿。這是爲了躲避溪水上漲的災患。於是參拜了宣法大師，他曾住在漳浦羅漢院，閩地的人們只稱他為羅漢。羅漢素來知道義寂禪師在長慶慧棱處穎悟脫俗，因此銳意接引他。義寂禪師闡述玄沙師備與雪峰義存的血脈傳承的差異。羅漢禪師認為義寂禪師能夠摧毀山門陋習，走上正路，非常高興，於是讓義寂禪師掛單安住。義寂禪師改變了原來的修行方式，迴歸正軌，堅定不移。之後他遊方來到臨川，地方長官命他住在崇壽寺。從四面八方來向義寂禪師求教的僧人不下千人。江南國主李氏的始祖知道義寂禪師的德行，迎請他住在報恩禪院，並賜予『凈慧』的稱號。後來，精妙的佛法教義將要斷絕，又有誰能喚醒世人的大夢呢？義寂禪師既已傳授佛法，功德圓滿，也像凡人一樣示現涅槃。在周顯德五年戊午年秋七月十七日生病。國主親自到方丈詢問病情。閏月五日，義寂禪師剃髮沐浴，與眾人告別。然後結跏趺坐而逝，顏貌如生。世俗年齡七十四歲，僧臘五十五年。私謚為大法眼禪師，塔號為無相。命令城下的僧寺以莊嚴的儀仗迎接義寂禪師的全身，安放在江寧縣丹陽鄉建塔供奉。義寂禪師喜歡寫作，特別仰慕支遁和湯惠休的文風。時常創作偈頌和真贊，另行編輯成冊。他的法嗣弟子有天臺德韶、慧明、漳州智依、鐘山道欽、潤州光逸、吉州文遂以及江南後主。江南後主為他撰寫碑文頌揚功德，韓熙載撰寫塔銘。
周廬山佛手巖行因傳(道潛)
釋行因，不清楚他的姓氏，是雁門人。在江淮一帶遊方問道。他看到廬山北面有一處巖石，遠遠望去像一隻垂下的手。手下則深邃，大約有三五丈深。於是獨自在其中禪修觀想。偽唐的統治者元宗聽說了他的事蹟，三次徵召他，他都沒有應召。巖洞中夜深人靜時，有一隻奇異的鹿，臥在行因禪師的石屋旁邊；還有一隻錦囊鳥，棲息在石壁下。這兩種動物都毫不驚慌。行因禪師沒有度弟子，有鄰近庵寺的僧人為他提供飲食起居。
【English Translation】 English version: The Chan master's Dharma assembly had resolved everyone's doubts. Afterwards, he and his companions agreed to travel west to Hunan and Hubei, but they were unable to proceed due to continuous heavy rain, so they temporarily stayed at the West Courtyard. This was to avoid the danger of rising stream waters. Thus, he paid respects to Master Xuanfa (Declaring Dharma Master), who had previously resided at Zhangpu Luohan Monastery (Arhat Monastery in Zhangpu), where the people of Min (Fujian) only referred to him as Luohan (Arhat). Luohan had always known that Yiji (Quiet Benefit) Chan master was outstanding and refined at Changqing Huiling's place, so he was eager to receive him. Yiji Chan master expounded on the differences in the bloodline transmission between Xuansha Shibei (Profound Sand Teacher Guard) and Xuefeng Yicun (Snow Peak Righteous Existence). Luohan Chan master believed that Yiji Chan master could destroy the bad habits of the mountain gate and embark on the right path, and was very happy, so he allowed Yiji Chan master to stay and settle down. Yiji Chan master changed his original practice methods, returned to the right path, and was unwavering. Afterwards, he traveled to Linchuan, where the local official ordered him to reside at Chongshou Temple (Venerating Longevity Temple). No less than a thousand monks from all directions came to seek instruction from Yiji Chan master. Li, the founding ancestor of the Southern Tang kingdom, knew of Yiji Chan master's virtue and invited him to reside at Bao'en Chan Monastery (Repaying Kindness Chan Monastery), bestowing upon him the title 'Jinghui' (Pure Wisdom). Later, the subtle teachings of the Buddha Dharma were about to be cut off, and who could awaken the great dream of the world? Yiji Chan master had already transmitted the Dharma and completed his merits, and also manifested Nirvana like an ordinary person. He fell ill on the 17th day of the seventh month of the autumn of the fifth year of the Xiande era of the Zhou dynasty (958 CE). The king personally went to the abbot's room to inquire about his illness. On the fifth day of the intercalary month, Yiji Chan master shaved his head, bathed, and bid farewell to everyone. Then he sat in the lotus position and passed away, his appearance as if alive. His secular age was seventy-four, and his monastic age was fifty-five. He was posthumously given the title Great Dharma Eye Chan Master, and his pagoda was named Wuxiang (No Form). An order was given to the monasteries under the city to greet Yiji Chan master's whole body with solemn ceremony, and to enshrine it in a pagoda built in Danyang Township, Jiangning County. Yiji Chan master liked to write, especially admiring the literary styles of Zhidun (Support Shield) and Tang Hui-xiu (Tang of Graceful Rest). He often composed verses and true eulogies, which were separately compiled and recorded. His Dharma heirs included Tiantai Deshao (Heavenly Terrace Virtue Shao), Huiming (Wisdom Bright), Zhangzhou Zhiyi (Zhangzhou Wisdom Rely), Zhongshan Daoqin (Zhongshan Way Respect), Runzhou Guangyi (Runzhou Light Escape), Jizhou Wensui (Jizhou Writing Succeed), and the Later Ruler of Jiangnan. The Later Ruler of Jiangnan wrote an inscription praising his merits, and Han Xizai (Han of Joyful Carrying) wrote the pagoda inscription.
The Biography of Xingyin (Action Cause) of the Buddha's Hand Rock on Mount Lu (Da Qian)
釋Xingyin (Release Action Cause), his surname is unknown, was a native of Yanmen. He traveled and sought the Way in the Jianghuai area. He saw a rock on the north side of Mount Lu, which from a distance looked like a drooping hand. Below the hand was a deep and secluded area, about three to five zhang deep. So he meditated and contemplated alone in it. Yuanzong, the ruler of the pseudo-Tang dynasty, heard of his deeds and summoned him three times, but he did not respond. In the rock cave, late at night, there was a strange deer that lay beside Xingyin Chan master's stone house; and a brocade bag bird perched under the stone wall. Both animals were not frightened at all. Xingyin Chan master did not have disciples, and a monk from a nearby monastery provided him with food and lodging.
日小疾謂侍僧曰。捲上簾我去去。簾方就鉤。下床三數步間立屹然而化。春秋七十許元宗命畫工寫真。而阇維收遺骨。白塔在巖背焉。初因傳禪法于襄陽鹿門山。尋為元宗堅請。于棲賢寺開堂唱道。不及期月潛歸巖窟。初巖如五指。中指上有松一株。因終之日此亦枯瘁。因有經籍之學有問則指擿先儒得失章句是非。談論不滯于方隅。開喻必含于教化。實得道之良士也。
系曰。凡夫舍報尸必一同也。佛則右脅果位坐亡。首搘地者現通。身立中者彰異。其惟欲行步而化者。除后僧會外則因公有焉。
次錢塘慧日永明寺釋道潛。俗姓武。蒲津人也。生而強壯容姿端雅。成立則身長七尺許。胸前黑子七點若斗之綱魁焉。投中條山棲巖大通禪院。禮真寂禪師為親教也。戒檢嚴明訥言敏行。師亡之後誓入雁門五臺山。以精恪之故躬睹文殊聖容。后諸方無定游處。未到臨川見崇壽益禪師。頓明心決。次棲衢州古寺覽閱藏經。嘗宴坐中見文殊現形。不覺起而作禮。及詣杭禮阿育王塔。跪而頂戴淚下如雨。問掌塔僧曰。舍利人不目擊還實有否。僧曰。按傳記云。藏在內角中。望若懸鐘焉。潛疑未已。遂苦到跪禮更無間然。俄見舍利紅色在懸鐘之外蠢瞤而行。潛悲喜交集。又光文大師匯征迥然肯重自為檀越。請于山齋行三七
【現代漢語翻譯】 現代漢語譯本： 日禪師略感不適，告訴侍奉的僧人說：『捲起簾子，我要走了。』簾子剛掛好，他下了床走了幾步，就屹立不動地圓寂了。春秋七十多歲。元宗皇帝命畫工為他畫像，併火化了他的遺骨，白塔就建在巖石的背面。最初，他在襄陽鹿門山傳授禪法，後來元宗皇帝堅決邀請他，於是在棲賢寺開堂講法。不到一個月，他又悄悄地回到巖洞。最初的巖洞像五根手指，中指上有一棵松樹。因為他在此終老，這棵松樹也枯萎了。他精通經籍之學，有人提問，他就能指出前代儒者的得失、章句的是非。他的談論不侷限於一個方面，他的開導一定包含著教化。他確實是一位得道的高僧。
系曰：凡夫俗子去世，屍體必定是一樣的。佛陀則是右脅而臥，證得果位後坐化圓寂。頭頂著地的，是顯現神通；身體站立不動的，是彰顯奇異。至於想要行走而圓寂的，除了後來的僧會之外，大概只有因公禪師了。
其次是錢塘慧日永明寺的釋道潛禪師，俗姓武，是蒲津人。他生來就強壯，容貌端正文雅。長大后，身高七尺多，胸前有七顆黑痣，像北斗七星的斗柄一樣。他前往中條山棲巖大通禪院，拜真寂禪師為親教師。他持戒嚴謹，少說話多做事。真寂禪師去世后，他發誓要進入雁門五臺山。因為他的精誠，他親自見到了文殊菩薩的聖容。後來，他在各地遊歷，沒有固定的住所。在到達臨川之前，他見到了崇壽益禪師，頓時明白了心要。之後，他住在衢州古寺，閱讀藏經。曾經在禪坐中見到文殊菩薩顯現，不由自主地起身作禮。等到前往杭州禮拜阿育王塔時，他跪下頂禮，淚如雨下。他問掌管佛塔的僧人說：『舍利子人們沒有親眼見到，真的存在嗎？』僧人說：『按照傳記記載，藏在內角的裡面，看起來像懸掛的鐘。』道潛禪師還是懷疑，於是更加虔誠地跪拜，沒有絲毫懈怠。忽然看見紅色的舍利子在懸鐘之外蠢動而行。道潛禪師悲喜交加。又有光文大師彙集徵兆，迥然不同，肯定地認為他很了不起，親自作為施主，請他在山齋舉行二十一天的法會（三七）。 English version: Zen Master Ri, feeling slightly unwell, said to the attending monk, 'Roll up the curtain, I am about to depart.' As soon as the curtain was hooked up, he stepped down from the bed, took a few steps, and then stood upright and passed away peacefully. He was over seventy years old. Emperor Yuanzong ordered a painter to create his portrait and cremated his remains. The White Pagoda was built on the back of the rock. Initially, he transmitted the Dharma at Lumen Mountain in Xiangyang. Later, Emperor Yuanzong earnestly invited him, so he opened a Dharma hall at Qixian Temple to preach the Dharma. Before a month had passed, he quietly returned to the rock cave. The initial rock cave resembled five fingers, with a pine tree on the middle finger. Because he spent his final days there, this pine tree also withered. He was proficient in the study of scriptures, and when someone asked questions, he could point out the merits and demerits of previous Confucian scholars, as well as the rights and wrongs of chapters and sentences. His discussions were not limited to one aspect, and his enlightenment always contained edification. He was truly a virtuous monk who had attained the Tao.
Ascribed: Ordinary people's corpses are all the same when they pass away. Buddhas, on the other hand, lie on their right side and attain Nirvana in a seated posture after attaining the fruit position. Those who touch the ground with their heads are manifesting supernatural powers; those who stand still are demonstrating strangeness. As for those who want to pass away while walking, apart from the later Sangha assembly, there was probably only Zen Master Yin Gong.
Next is Zen Master Shi Daqian of Yongming Temple of Huiri in Qiantang, whose secular surname was Wu and who was from Pujin. He was born strong and had a dignified and elegant appearance. When he grew up, he was more than seven feet tall, with seven black moles on his chest, like the handle of the Big Dipper. He went to Datong Zen Temple in Qiyan, Zhongtiao Mountain, and worshiped Zen Master Zhenji as his personal teacher. He strictly observed the precepts and was taciturn and quick in action. After Zen Master Zhenji passed away, he vowed to enter Yanmen Wutai Mountain. Because of his sincerity, he personally saw the holy face of Manjusri (Bodhisattva of wisdom). Later, he traveled around various places without a fixed residence. Before arriving in Linchuan, he met Zen Master Chongshou Yi and suddenly understood the essentials of the mind. After that, he lived in an ancient temple in Quzhou and read the Tripitaka (Buddhist scriptures). He once saw Manjusri appear in meditation and involuntarily got up to pay homage. When he went to Hangzhou to worship the Asoka Pagoda, he knelt down and prostrated himself, with tears streaming down like rain. He asked the monk in charge of the pagoda, 'Have people not witnessed the relics? Do they really exist?' The monk said, 'According to the records, they are hidden in the inner corner, looking like a hanging bell.' Zen Master Daoqian was still doubtful, so he knelt down and worshiped even more devoutly, without the slightest slackness. Suddenly, he saw a red relic wriggling and moving outside the hanging bell. Zen Master Daoqian was filled with mixed feelings of sorrow and joy. Furthermore, Great Master Guangwen gathered signs, which were very different, and affirmed that he was remarkable. He personally acted as a patron and invited him to hold a twenty-one-day Dharma assembly (three sevens) in the mountain hermitage.
【English Translation】 Zen Master Ri, feeling slightly unwell, said to the attending monk, 'Roll up the curtain, I am about to depart.' As soon as the curtain was hooked up, he stepped down from the bed, took a few steps, and then stood upright and passed away peacefully. He was over seventy years old. Emperor Yuanzong ordered a painter to create his portrait and cremated his remains. The White Pagoda was built on the back of the rock. Initially, he transmitted the Dharma at Lumen Mountain in Xiangyang. Later, Emperor Yuanzong earnestly invited him, so he opened a Dharma hall at Qixian Temple to preach the Dharma. Before a month had passed, he quietly returned to the rock cave. The initial rock cave resembled five fingers, with a pine tree on the middle finger. Because he spent his final days there, this pine tree also withered. He was proficient in the study of scriptures, and when someone asked questions, he could point out the merits and demerits of previous Confucian scholars, as well as the rights and wrongs of chapters and sentences. His discussions were not limited to one aspect, and his enlightenment always contained edification. He was truly a virtuous monk who had attained the Tao. Ascribed: Ordinary people's corpses are all the same when they pass away. Buddhas, on the other hand, lie on their right side and attain Nirvana in a seated posture after attaining the fruit position. Those who touch the ground with their heads are manifesting supernatural powers; those who stand still are demonstrating strangeness. As for those who want to pass away while walking, apart from the later Sangha assembly, there was probably only Zen Master Yin Gong. Next is Zen Master Shi Daqian of Yongming Temple of Huiri in Qiantang, whose secular surname was Wu and who was from Pujin. He was born strong and had a dignified and elegant appearance. When he grew up, he was more than seven feet tall, with seven black moles on his chest, like the handle of the Big Dipper. He went to Datong Zen Temple in Qiyan, Zhongtiao Mountain, and worshiped Zen Master Zhenji as his personal teacher. He strictly observed the precepts and was taciturn and quick in action. After Zen Master Zhenji passed away, he vowed to enter Yanmen Wutai Mountain. Because of his sincerity, he personally saw the holy face of Manjusri (Bodhisattva of wisdom). Later, he traveled around various places without a fixed residence. Before arriving in Linchuan, he met Zen Master Chongshou Yi and suddenly understood the essentials of the mind. After that, he lived in an ancient temple in Quzhou and read the Tripitaka (Buddhist scriptures). He once saw Manjusri appear in meditation and involuntarily got up to pay homage. When he went to Hangzhou to worship the Asoka Pagoda, he knelt down and prostrated himself, with tears streaming down like rain. He asked the monk in charge of the pagoda, 'Have people not witnessed the relics? Do they really exist?' The monk said, 'According to the records, they are hidden in the inner corner, looking like a hanging bell.' Zen Master Daoqian was still doubtful, so he knelt down and worshiped even more devoutly, without the slightest slackness. Suddenly, he saw a red relic wriggling and moving outside the hanging bell. Zen Master Daoqian was filled with mixed feelings of sorrow and joy. Furthermore, Great Master Guangwen gathered signs, which were very different, and affirmed that he was remarkable. He personally acted as a patron and invited him to hold a twenty-one-day Dharma assembly (three sevens) in the mountain hermitage.
日普賢懺忽見遍吉御像在塔寺三門亭下。其象鼻直枕行懺所。漢南國王錢氏命入王府受菩薩戒。造大伽藍號慧日永明。請以居之。假號曰慈化定慧禪師。別給月俸以施之。加優禮也。建隆二年辛酉九月十八日示疾而終。入棺之際。有白光晝發字孛瑩然。時眾皆睹。至十月內于龍井山茶毗。所收舍利伙多。有屠者自惟惡業。展襟就火聚乞求。斯須獲七顆。屠家持于印氏塔中。至開寶庚午歲天臺韶禪師。建石塔緘其真骨。癸酉歲塔頂放白光焉。
宋廬山圓通院緣德傳
釋緣德。俗姓黃錢塘人也。父超修學儒術而長於繢畫。傳周昉佛粉本。受筆法于吳興李沼長史。德幼有出家之志。心性孤僻而寡合。遂往天臺受具習禪法于天龍寺道怤禪師。尋往江西問道。自云居往廬阜。孤節高岸實不見有所欲。江南國主李氏。召入內道場安置。慮其不群。別構羅漢院處之。苦求入山。請住廬山新院。乃列威儀導引焉。德且裝衣荷擔而入。然後升座對答參問焉。其國主賜賚未嘗以表箋報謝。有國老宋齊丘者。禮以師道。以開寶中卒于山院。德一生服用熟韋褲襪而已。行杜多法。供億諸禪侶廚無匱乏。或謂德有黃白朮焉。
宋天臺山德韶傳
釋德韶者。姓陳氏。縉雲人也。幼出家于本郡登。戒后同光中尋訪名山參見知
【現代漢語翻譯】 現代漢語譯本 日，普賢懺（Pu Xian Chan，懺悔法門）時，忽然看見遍吉（Puji，普賢菩薩的別稱）御像在塔寺三門亭下。那象鼻直直地枕在行懺的地方。漢南國王錢氏（Qian Shi）命他進入王府，授菩薩戒。建造大伽藍（Da Jialan，大型寺廟）名為慧日永明（Hui Ri Yong Ming），請他居住。對外稱作慈化定慧禪師（Cihua Dinghui Chanshi）。另外供給月俸來供養他，以此來表示優待和禮遇。建隆二年辛酉九月十八日，示現疾病而圓寂。入棺的時候，有白色光芒在白天發出，字跡清晰明亮。當時眾人都看到了。到十月，在龍井山（Longjing Shan）火化。所收集的舍利（Sheli，佛教聖物，通常指高僧火化后的遺骸結晶）非常多。有個屠夫自認為罪孽深重，展開衣襟對著火堆乞求，一會兒就獲得了七顆。屠夫將舍利供奉在印氏塔中。到開寶庚午年，天臺韶禪師（Tiantai Shao Chanshi）建造石塔來安放他的真骨。癸酉年，塔頂放出白光。 宋廬山圓通院緣德傳 釋緣德（Shi Yuande），俗姓黃，錢塘（Qiantang）人。父親超修習儒術，擅長繪畫。傳承周昉（Zhou Fang）的佛像粉本，從吳興李沼長史（Wuxing Li Zhao Changshi）那裡學習筆法。緣德從小就有出家的志向，心性孤僻，不合羣。於是前往天臺山（Tiantai Shan）受具足戒，在天龍寺（Tianlong Si）道怤禪師（Dao Fu Chanshi）處學習禪法。之後前往江西問道。從云居山（Yunju Shan）前往廬山（Lushan）。孤高清節，似乎沒有什麼慾望。江南國主李氏（Li Shi）召他進入內道場安置。考慮到他不合羣，特別建造羅漢院（Luohan Yuan）來安置他。他苦苦請求入山，請求住在廬山新院。於是列隊以威儀導引他。緣德只是穿著衣服，挑著擔子就進去了。然後升座對答參問。國主賞賜的東西，他從來不寫表箋報答感謝。有個國老宋齊丘（Song Qiqiu），以師道的禮節來對待他。在開寶年間在山院圓寂。緣德一生只穿用熟韋**。奉行杜多（Dutuo，苦行）法。供給各位禪侶，廚房裡沒有缺乏的時候。有人說緣德有黃白朮（Huangbai Shu，鍊金術）。 宋天臺山德韶傳 釋德韶（Shi Deshao），姓陳，縉雲（Jinyun）人。從小在本郡出家。受戒后，在同光年間尋訪名山，參拜知識。
【English Translation】 English version One day, during the Puxian Repentance (Pu Xian Chan, a repentance practice), he suddenly saw Puji's (Puji, another name for Samantabhadra Bodhisattva) imperial elephant under the three-gate pavilion of the pagoda temple. The elephant's trunk directly pillowed the place where the repentance was being performed. King Qian Shi of Southern Han (Qian Shi) ordered him to enter the royal palace and receive the Bodhisattva precepts. He built a large Sangharama (Da Jialan, a large monastery) named Hui Ri Yong Ming, and invited him to reside there. He was nominally called Chan Master Cihua Dinghui (Cihua Dinghui Chanshi). He was also given a monthly stipend for support, as a sign of preferential treatment and respect. On the 18th day of the ninth month of the Xinyou year of Jianlong 2, he manifested illness and passed away. When he was placed in the coffin, white light emanated during the day, with the characters clear and bright. Everyone present witnessed it at that time. In the tenth month, he was cremated at Longjing Mountain. The collected relics (Sheli, Buddhist sacred objects, usually referring to the crystallized remains of eminent monks after cremation) were numerous. A butcher, considering his own evil deeds, spread his lapel towards the fire and begged for some, and soon obtained seven pieces. The butcher enshrined the relics in the Yin family pagoda. In the Gengwu year of the Kaibao era, Chan Master Shao of Tiantai (Tiantai Shao Chanshi) built a stone pagoda to enshrine his true bones. In the Guiyou year, white light emanated from the top of the pagoda. Biography of Yuande of Yuantong Monastery on Mount Lu, Song Dynasty Shi Yuande, with the secular surname Huang, was a native of Qiantang. His father, Chao, studied Confucianism and excelled in painting. He inherited Zhou Fang's Buddhist image drafts and learned brush techniques from Wu Xing's Chief Secretary Li Zhao (Wuxing Li Zhao Changshi). From a young age, Yuande had the aspiration to become a monk, and he was solitary and unsociable. Therefore, he went to Mount Tiantai (Tiantai Shan) to receive the full precepts and studied Chan practice under Chan Master Dao Fu at Tianlong Monastery (Tianlong Si) (Dao Fu Chanshi). Later, he went to Jiangxi to seek the Way. He went from Yunju Mountain (Yunju Shan) to Mount Lu (Lushan). He was of noble character and seemed to have no desires. Li, the ruler of Jiangnan (Li Shi), summoned him to be placed in the inner monastery. Considering that he was unsociable, he specially built Luohan Monastery (Luohan Yuan) to accommodate him. He earnestly requested to enter the mountain and asked to reside in the new monastery on Mount Lu. Therefore, a procession was formed to guide him with ceremony. Yuande simply wore his robes and carried his luggage inside. Then he ascended the seat to answer questions and participate in Chan inquiries. He never wrote letters of thanks for the gifts bestowed by the ruler. A state elder, Song Qiqiu (Song Qiqiu), treated him with the respect due to a teacher. He passed away in the mountain monastery during the Kaibao era. Yuande only used well-tanned leather ** throughout his life. He practiced the Dhuta (Dutuo, ascetic) practices. He provided for all the Chan practitioners, and the kitchen never lacked anything. Some said that Yuande possessed the art of alchemy (Huangbai Shu). Biography of Deshao of Mount Tiantai, Song Dynasty Shi Deshao, with the surname Chen, was a native of Jinyun. He became a monk in his native county from a young age. After receiving the precepts, he sought out famous mountains and visited knowledgeable teachers during the Tongguang era.
識。屈指不勝其數。初發心於投子山和尚。后見臨川法眼禪師。重了心要。遂承嗣焉。始入天臺山建寺院道場。無幾韶大興玄沙法道。歸依者眾。漢南國王錢氏嘗理丹丘。韶有先見之明。謂曰。他日為國王當興佛法。其言信矣。遣使入山旁午。后署大禪師號。每有言時無不符合蘇州節使。錢仁奉有疾。遣人赍香往乞愿焉。乃題疏云。令公八十一。仁奉得之。甚喜曰。我壽八十一也。其年八月十一日卒焉。凡多此類。韶未終之前也。華頂石崩振驚百里。山如野燒蔓筵。果應韶終。焚舍利繁多營塔。命都僧正贊寧為塔碑焉。享年八十二。法臘六十四。即開寶五年壬申歲六月二十八日也。語錄大行。出弟子傳法百許人。其又興智者道場數十所。功成不宰心地坦夷。術數尤精利人為上。至今江浙間謂為大和尚焉。
論曰。梵語禪那華言念修也。以其觸情念而無念。終日修而無修。又云正定也。正受也正則廓然冥而定矣。正受簡邪思惟。增遍計故。所以奢摩他以寂靜故。三摩提以觀如幻故。若禪那者俱離靜幻故。始云菩薩不住此岸不住彼岸而度眾生令登彼岸也。若然者諸聖住處既如彼。諸聖度生復若何。稽夫法演漢庭。極證之名未著。風行廬阜。禪那之學始萌。佛陀什秦擯而來。般若多晉朝而至。時遠公也密傳坐法深斡玄
【現代漢語翻譯】 現代漢語譯本： 識。屈指難勝其數。（韶禪師）最初在投子山和尚處發心，後來拜見臨川法眼禪師（法眼文益），重新領悟了心要，於是繼承了他的法脈。開始在天臺山建造寺院道場。不久，（韶禪師）在韶州大興玄沙的佛法，歸依他的人很多。漢南國王錢氏曾經治理丹丘，韶禪師有先見之明，對他說：『將來您成為國王，一定會興盛佛法。』他的話果然應驗了。錢氏派遣使者絡繹不絕地入山拜訪，後來授予他大禪師的稱號。他每次說話，沒有不符合蘇州節使（錢仁奉）的心意的。錢仁奉生病，派人帶著香前往祈願。韶禪師於是題寫奏疏說：『令公八十一。』錢仁奉得到奏疏后，非常高興地說：『我能活到八十一歲啊。』那年八月十一日，錢仁奉去世了。像這樣的事情有很多。在韶禪師去世之前，華頂山的石頭崩塌，震動了方圓百里。山上的景象如同野火蔓延。果然應驗了韶禪師的去世。火化后得到很多舍利，於是建造佛塔。命令都僧正贊寧為塔撰寫碑文。韶禪師享年八十二歲，僧臘六十四年，即開寶五年壬申歲六月二十八日。他的語錄廣為流傳，門下弟子傳法的有一百多人。他還興建了智者道場數十所。功成名就之後，心地坦蕩夷然，尤其精通術數，以利益人為上。直到現在，江浙一帶的人們還稱他為大和尚。
論曰：梵語『禪那』（Dhyana），用漢語來說就是『念修』。因為（禪那）觸及情念卻又無念，終日修行卻又無修。又可以稱為『正定』，『正受』。正定就是廓然空寂而入定。正受可以簡別邪思惟，因為邪思惟會增長遍計執。所以奢摩他（Samatha）以寂靜為特點，三摩提（Samadhi）以觀照如幻為特點。而禪那則是既離寂靜又離幻相。所以（經中）說菩薩不住此岸，不住彼岸，而度眾生令登彼岸。如果這樣說，那麼諸聖的住處既然是那樣，諸聖度化眾生又是如何呢？考察法演在漢庭，極證之名還沒有顯著，（禪宗）風行廬山，禪那之學才開始萌芽。佛陀什（Buddhasimhas）被秦國排斥而來，般若多（ Prajnatara）在晉朝來到中國。當時慧遠大師也秘密傳授坐禪的方法，深入地斡旋玄理。
【English Translation】 English version: Shi. It's impossible to count them all. He first aspired to enlightenment under the monk of Touzi Mountain. Later, he met Zen Master Fayan Wenyi (法眼文益) of Linchuan, and deeply understood the essence of mind. Thus, he inherited the Dharma lineage. He began building monasteries and practice centers in Tiantai Mountain. Soon after, Zen Master Shao greatly promoted the Dharma of Xuansha in Shaozhou, and many people took refuge in him. King Qian of Hannan once governed Danqiu. Zen Master Shao had foresight and told him, 'In the future, when you become king, you will surely promote Buddhism.' His words proved true. Qian sent envoys to the mountain in a constant stream, and later bestowed upon him the title of Great Zen Master. Every time he spoke, it perfectly aligned with the intentions of Qian Renfeng, the military commissioner of Suzhou. When Qian Renfeng fell ill, he sent someone with incense to pray for him. Zen Master Shao then wrote a memorial saying, 'The Duke will be eighty-one.' Qian Renfeng was overjoyed upon receiving the memorial, saying, 'I will live to be eighty-one!' He passed away on the eleventh day of the eighth month of that year. There were many such instances. Before Zen Master Shao passed away, a stone on Huading Mountain collapsed, shaking the surrounding hundred miles. The mountain appeared as if consumed by a wildfire. This indeed corresponded to Zen Master Shao's passing. After cremation, many relics were found, and a pagoda was built. The Venerable Zanning, the chief monastic administrator, was commissioned to write the inscription for the pagoda. Zen Master Shao lived to the age of eighty-two, with sixty-four years as a monk. He passed away on the twenty-eighth day of the sixth month of the Ren Shen year of the Kaibao era (972 AD). His recorded sayings are widely circulated, and over a hundred of his disciples transmitted the Dharma. He also established dozens of Zhiyi practice centers. After achieving success, his mind was open and at peace. He was particularly skilled in numerology, always prioritizing the benefit of others. Even today, people in the Jiangzhe region refer to him as the Great Monk.
Commentary: The Sanskrit word 'Dhyana' (禪那), in Chinese, means 'mindful cultivation' (念修). This is because it touches upon emotions and thoughts yet is without thought, and cultivates all day long yet is without cultivation. It can also be called 'Right Samadhi' (正定) or 'Right Reception' (正受). Right Samadhi is being vast and still, entering into samadhi. Right Reception can distinguish between wrong thinking, because wrong thinking increases conceptual proliferation. Therefore, Samatha (奢摩他) is characterized by stillness, and Samadhi (三摩提) is characterized by contemplating as illusion. Dhyana, however, is both apart from stillness and apart from illusion. Therefore, it is said that the Bodhisattva does not dwell on this shore, nor does he dwell on the other shore, but ferries sentient beings to the other shore. If that is the case, then if the dwelling place of the sages is like that, how do the sages liberate sentient beings? Examining Fayun in the Han court, the name of ultimate proof was not yet prominent. (Chan Buddhism) flourished in Mount Lu, and the study of Dhyana began to sprout. Buddhasimhas (佛陀什) was rejected by the Qin Dynasty and came to China, and Prajnatara (般若多) arrived in the Jin Dynasty. At that time, Master Huiyuan also secretly transmitted the methods of seated meditation, deeply mediating on profound principles.
機。漸染施行依違祖述。吳之僧會亦示有緣。俱未分明肆多隱秘。及乎慧文大士。肇尋龍樹之宗思大禪翁繼傳三觀之妙。天臺智者引而伸之。化導陳隋。名題止觀粵有中天達磨哀我群生。知梵夾之雖傳為名相之所溺。認指忘月。得魚執筌。但矜誦唸以為功。不信己躬之是佛。是以倡言曰。吾直指人心見性成佛不立文字也。此乃乘方便波羅蜜徑直而度免無量之迂迴焉嗟乎經有曲指。曲指則漸修也。見性成佛者。頓悟自心本來清凈元無煩惱無漏智性本自具足。此心即佛畢了無異。如此修證。是最上乘禪也。不立文字者經云。不著文字不離文字非無文字。能如是修不見修相也。又達磨立法要唯二種。謂理也行也。然則直而不迂不速而疾。云不立文字。乃反權合道也。爾時梁武不知魏人未重。向少林而面壁。唯慧可以神交。亦猶白雪雖歌巴童寡和。后則臨汧。牧圉子孫終號於強秦避狄。岐邠文武乃成其王道。可生璨。璨生信。信下分二枝。一忍二融。融牛頭也。忍生秀與能。能傳信衣。若諸侯付子孫之分器也厥後此宗越盛焉。蔭車百輛。尼拘樹而展轉垂枝施雨萬方阿耨龍而連筵布潤。當是時也應其懸記屬於此人。後來得道無央數。是歟。重之曰。夫禪之為物也其大矣哉。諸佛得之升等妙。雌龍得之破障纏。率由速疾之門無過此
【現代漢語翻譯】 現代漢語譯本： 機緣成熟，逐漸受到推崇，人們遵循和效仿前人的做法。吳地的僧人康僧會（Kang Senghui）也顯示出與禪宗的因緣，但當時都未能明確闡述，存在許多隱秘之處。到了慧文（Huiwen）大師，開始探尋龍樹（Nagarjuna）菩薩的宗風，智顗（Zhiyi）禪師繼承並傳揚天臺宗的三觀之妙，在陳朝和隋朝時期弘揚佛法。他的著作名為《止觀》。 嶺南有中天竺的達磨祖師（Bodhidharma），他哀憫眾生，雖然梵文經典已經傳入，但人們卻沉溺於名相之中，如同只見手指而忘記月亮，得到魚卻執著于魚簍。他們只注重誦經唸佛，卻不相信自己本身就是佛。因此，達磨祖師倡導說：『我直接指示人心，使人見性成佛，不依賴文字。』這是一種通過方便波羅蜜（Upaya Paramita）的捷徑，直接度過生死苦海，免去無量的迂迴之路。 唉！經典有曲折的指引，曲折的指引就是漸修。而見性成佛，則是頓悟自心本來清凈，原本沒有煩惱，無漏的智慧本性本來就具足。這個心就是佛，完全沒有差別。如此修行和證悟，是最上乘的禪法。所謂『不立文字』，正如經中所說：『不執著于文字，也不脫離文字，並非沒有文字。』能夠這樣修行，就看不到修行的相狀。 此外，達磨祖師所立的法要只有兩種，即理和行。這樣看來，禪法是直接而不迂迴，迅速而不遲緩的。說『不立文字』，實際上是反過來運用權巧方便，與真理相合。當時，梁武帝（Emperor Wu of Liang）不瞭解，北魏的人也不重視禪宗，達磨祖師因此在少林寺（Shaolin Temple）面壁九年。只有慧可（Huike）可以與他進行精神上的交流，就像《白雪》這首歌，雖然好聽，但響應的人卻很少。後來，秦穆公（Duke Mu of Qin）在汧水邊放牧，他的子孫最終稱霸於強大的秦國，這是因為他們躲避了狄人的侵擾。周文王（King Wen of Zhou）在岐山和邠地招攬文臣武將，最終成就了他的王道。 慧可生僧璨（Sengcan），僧璨生道信（Daoxin），道信門下分為兩支，一是弘忍（Hongren），二是法融（Farong），法融開創了牛頭禪（Niu-tou School）。弘忍生慧能（Huineng）和神秀（Shenxiu），慧能傳承了道信的衣缽，就像諸侯將象徵權力的器物傳給子孫一樣。此後，禪宗越來越興盛，如同大樹廕庇百輛車，尼拘陀樹（Nigrodha tree）般不斷伸展枝條，向四面八方施雨，阿耨達池（Anavatapta）般連綿不斷地滋潤萬物。當時的情況，應驗了佛的懸記，屬於慧能這個人。後來得道的人數不勝數。是這樣嗎？ 再次強調：禪這種東西，是多麼偉大啊！諸佛得到它，才能登上無上的境界；雌龍得到它，才能突破障礙和束縛。總的來說，要走快速的道路，沒有比禪更好的了。
【English Translation】 English version: The opportunity ripened, and it gradually gained prominence as people followed and emulated the practices of their predecessors. The monk Kang Senghui of Wu also showed an affinity with Chan, but at that time, it was not clearly articulated, and there were many secrets. When it came to the great master Huiwen (Huiwen) (Master Huiwen), he began to explore the tradition of Nagarjuna (Nagarjuna) (Bodhisattva Nagarjuna), and Chan Master Zhiyi (Zhiyi) (Chan Master Zhiyi) inherited and transmitted the wonders of the Threefold Contemplation of the Tiantai School, propagating the Dharma during the Chen and Sui dynasties. His work is titled 'Mohe Zhiguan'. In Lingnan, there was Bodhidharma (Bodhidharma) (Patriarch Bodhidharma) from Central India, who pitied sentient beings. Although the Sanskrit scriptures had been transmitted, people were still immersed in names and forms, like mistaking the finger for the moon, or clinging to the fish trap after catching the fish. They only focused on reciting scriptures and chanting Buddha's name, but did not believe that they themselves were Buddhas. Therefore, Patriarch Bodhidharma advocated: 'I directly point to the human mind, enabling people to see their nature and become Buddhas, without relying on words.' This is a shortcut through the Upaya Paramita (Upaya Paramita), directly crossing the sea of suffering and avoiding countless detours. Alas! The scriptures have indirect guidance, and indirect guidance is gradual cultivation. Seeing one's nature and becoming a Buddha is the sudden realization that one's mind is originally pure, without afflictions, and the innate wisdom of non-outflow is originally complete. This mind is the Buddha, without any difference. Such practice and realization are the supreme Chan practice. The so-called 'not establishing words' is as the scripture says: 'Not attached to words, nor detached from words, not without words.' Being able to cultivate in this way, one does not see the appearance of cultivation. Furthermore, the Dharma essentials established by Bodhidharma are only two: principle and practice. In this view, Chan is direct and not circuitous, swift and not slow. Saying 'not establishing words' is actually using skillful means in reverse, aligning with the truth. At that time, Emperor Wu of Liang (Emperor Wu of Liang) did not understand, and the people of Northern Wei did not value Chan. Therefore, Bodhidharma faced the wall for nine years at Shaolin Temple (Shaolin Temple). Only Huike (Huike) (Huike) could communicate with him spiritually, just like the song 'White Snow', although beautiful, few responded. Later, Duke Mu of Qin (Duke Mu of Qin) grazed his horses by the Qian River, and his descendants eventually dominated the powerful Qin state because they avoided the invasion of the Di people. King Wen of Zhou (King Wen of Zhou) recruited civil and military officials in Qi and Bin, and eventually achieved his kingly way. Huike gave birth to Sengcan (Sengcan) (Sengcan), Sengcan gave birth to Daoxin (Daoxin) (Daoxin), and Daoxin's lineage split into two branches: Hongren (Hongren) (Hongren) and Farong (Farong) (Farong), with Farong founding the Niu-tou School (Niu-tou School). Hongren gave birth to Huineng (Huineng) (Huineng) and Shenxiu (Shenxiu) (Shenxiu), with Huineng inheriting Daoxin's robe, just as feudal lords passed on the instruments symbolizing power to their descendants. Thereafter, Chan became increasingly prosperous, like a large tree shading hundreds of vehicles, like the Nigrodha tree (Nigrodha tree) constantly extending its branches, showering rain in all directions, like Anavatapta (Anavatapta) (Lake Anavatapta) continuously nourishing all things. The situation at that time fulfilled the Buddha's prediction and belonged to this person, Huineng. Countless people later attained enlightenment. Is that so? To reiterate: Chan, as a thing, is truly great! Buddhas attain it to ascend to the supreme realm; female dragons attain it to break through obstacles and fetters. In general, to take the fast path, there is nothing better than Chan.
。故今之像末斗諍復生。師足既傷資爭未已。如聞此心是佛。便言。三十二相何無。或聞一路涅槃。則曰。八萬法門何在。曾不知經中發菩提心此見佛性也。云何修菩薩行。此行布修行也。因信不及無明所迷溺喪忘歸。何由復業。或舉經以示之。則對曰。此性宗法。或謂之曰。莫是魔說還可焚燬否。且置而勿論。又欲棄之。又欲存之。不其惑乎。昔者于闐諸部謂道行經為婆羅門書。烏茶小乘謗大乘學作空華外道。西干尚爾此何驚乎良以六代宗師一期舉唱。但破百年之暗。靡營一室之隳。殊不知禪有理焉禪有行焉。脫或戒乘俱急。目足更資。行不廢而理逾明。法無偏而功兼濟。然後如可與言禪已矣。其如玄學多斥講家。目為數寶之人。終困屢空之室。那不見經是佛言禪是佛意。諸佛心口定不相違。施設逗根用有時處。況以經江高國紀之名。論海總朝宗之會毗尼一學軌範千途。授形俱筑釋子之基。唱隨行凈沙門之業。擬捐三事何駕一乘。終包不足之羞。豈倒轉依之地。通人不誚豎子何知。佛事門中不捨一法。吠聲貽責遷怒傷人。因擊鼠以破盆。為爭摶而噬主。自他俱有彼我須均。縱橫盡而成一秦。氣劑和而成一味者也。今從貞觀及於宋朝。于山選山露須彌而出海。于羽求羽。放金翅以騰空。令其鉆仰之儔慕此堅高之道矣。
【現代漢語翻譯】 現代漢語譯本：因此，如今佛像末法時期，爭鬥又重新出現。師長的足跡剛剛受傷，爭論資歷的事情還沒有停止。如果聽到『此心是佛』的說法，便會問：『三十二相（佛陀所具有的三十二種殊勝的相貌特徵）在哪裡？』或者聽到『一路涅槃（通往涅槃的唯一道路）』的說法，就說：『八萬四千法門（指眾多的修行方法）又在哪裡？』卻不知道經典中說的『發菩提心（立志覺悟的心）』，這就是見佛性啊！『云何修菩薩行（如何修菩薩的行持）？』這就是行佈施的修行啊！因為信心不足，被無明（對事物真相的迷惑）所迷惑，喪失了迴歸本性的道路，又如何能夠恢復本來的功業呢？或者舉出經典來給他看，他就反駁說：『這是性宗（強調自性本自清凈的宗派）的說法。』或者有人對他說：『莫非是魔的說法，可以焚燬嗎？』就先放在一邊不去討論，一會兒又想拋棄它，一會兒又想儲存它，這不是太迷惑了嗎？從前于闐（古代西域國名）的各個部族認為《道行經》是婆羅門（古印度教的僧侶）的書籍，烏茶（地名，具體位置待考）的小乘佛教徒誹謗大乘佛教，說大乘佛教是學作空華（虛幻不實的花朵）的外道。西干（指西方）尚且如此，這有什麼可驚訝的呢？實在是由於六代宗師（指禪宗的六位祖師）一時提倡頓悟，只是爲了破除百年的黑暗，而不是爲了毀壞一間房屋。殊不知禪有理（禪的理論）在，禪有行（禪的實踐）在。如果戒律和乘法（指大乘和小乘）都同樣重要，就像眼睛和腳互相資助一樣，修行不廢止，那麼理論就更加明朗；佛法沒有偏頗，那麼功德就能兼顧救濟。然後才可以和他談論禪了。至於那些玄學（魏晉時期的一種哲學思潮）家大多排斥講經說法的人，認為他們是數寶的人，最終困在空虛的房間里。他們難道沒有看到經是佛說的話，禪是佛的心意嗎？諸佛的心和口一定不會互相違背，施設教法是爲了適應眾生的根器，在不同的時間和地點使用不同的方法。更何況經典有經江高國紀（形容經典的重要性）的美名，佛法如大海般總括朝宗的盛會，毗尼（戒律）是學習的規範，可以引導千條道路，共同構築釋迦弟子的基礎，唱導和隨行都是清凈沙門的行業。想要捨棄這三件事，又如何駕馭一乘佛法（指大乘佛教）呢？最終會包含不足的羞愧，哪裡是倒轉顛倒見解的地方呢？通達的人不會嘲笑無知的孩童，佛事門中不捨棄任何一法。因為狗叫而責備別人，遷怒於人，傷害了別人。因為打老鼠而打破了盆，爲了爭奪食物而咬了主人。自己和他人都有，彼此需要均衡，縱橫交錯最終才能成為一個整體，各種氣味調和才能成為一種味道。如今從貞觀年間（唐太宗年號）到宋朝，于山中選擇山，像須彌山（佛教中的聖山）一樣露出海面，于羽毛中選擇羽毛，像金翅鳥（佛教中的神鳥）一樣騰空飛翔，讓那些鉆研仰慕的人羨慕這種堅定高尚的道路啊！
【English Translation】 English version: Therefore, nowadays, in the Dharma-ending age of the Buddha's image, strife arises again. The teacher's feet have just been injured, and the dispute over qualifications has not yet ceased. If they hear the saying 'This mind is Buddha,' they will ask, 'Where are the thirty-two marks (the thirty-two auspicious marks of a Buddha)?' Or if they hear the saying 'One path to Nirvana (the only path to Nirvana),' they will say, 'Where are the eighty-four thousand Dharma gates (referring to the numerous methods of practice)?' They do not know that the 'arising of Bodhicitta (the aspiration for enlightenment)' mentioned in the scriptures is the seeing of Buddha-nature! 'How to cultivate the Bodhisattva path?' This is the practice of giving! Because of insufficient faith, being deluded by ignorance (delusion about the true nature of things), losing the way back to one's original nature, how can one restore one's original karma? Or if one holds up a scripture to show them, they will retort, 'This is the teaching of the nature school (a school emphasizing the inherent purity of self-nature).' Or someone might say to them, 'Could it be the words of a demon, can it be burned?' They will put it aside and not discuss it, and then they will want to abandon it, and then they will want to keep it. Isn't this too confused? In the past, the various tribes of Khotan (an ancient kingdom in Central Asia) considered the Daoxing Jing (a Buddhist scripture) to be a book of Brahmins (ancient Indian priests), and the Theravada Buddhists of Ucha (a place name, specific location to be determined) slandered Mahayana Buddhism, saying that Mahayana Buddhism was learning to create empty flowers (illusory flowers) like heretics. Even the West (referring to the West) is like this, what is there to be surprised about? It is truly because the six ancestral masters (referring to the six patriarchs of Zen Buddhism) advocated sudden enlightenment for a time, only to dispel the darkness of a hundred years, not to destroy a house. They do not know that Zen has reason (the theory of Zen), and Zen has practice (the practice of Zen). If precepts and vehicles (referring to Mahayana and Hinayana) are equally important, like eyes and feet assisting each other, practice does not cease, then the theory becomes clearer; the Dharma is not biased, then merit can be combined to save. Then one can talk to him about Zen. As for those Xuanxue (a philosophical movement during the Wei and Jin dynasties) scholars, they mostly reject those who preach the scriptures, considering them to be people who count treasures, and ultimately trapped in empty rooms. Don't they see that the scriptures are the words of the Buddha, and Zen is the mind of the Buddha? The minds and mouths of all Buddhas will certainly not contradict each other. The establishment of teachings is to adapt to the roots of sentient beings, using different methods at different times and places. Moreover, the scriptures have the beautiful name of Jingjiang Gaoguoji (describing the importance of the scriptures), and the Dharma is like a grand gathering of the sea, encompassing all the tributaries. Vinaya (precepts) is the norm for learning, which can guide thousands of paths, and jointly build the foundation of Shakya's disciples. Chanting and following are the practices of pure Shramanas. If you want to abandon these three things, how can you drive the One Vehicle Dharma (referring to Mahayana Buddhism)? In the end, it will contain the shame of inadequacy, where is the place to reverse inverted views? Those who are enlightened will not laugh at ignorant children, and no Dharma is abandoned in the Buddha's affairs. Blaming others because of a dog's barking, venting anger on others, and hurting others. Breaking the pot because of hitting a mouse, biting the master for fighting for food. Self and others both have, and each other needs to be balanced. Vertical and horizontal lines can eventually become a whole, and various flavors can be harmonized into one taste. Now, from the Zhenguan period (the reign of Emperor Taizong of the Tang Dynasty) to the Song Dynasty, choosing mountains from mountains, like Mount Sumeru (a sacred mountain in Buddhism) emerging from the sea, choosing feathers from feathers, like the Garuda (a divine bird in Buddhism) soaring into the sky, let those who study and admire envy this firm and noble path!
吾徒通達無相奪倫。譬若文武是一人之藝不能兼者互相非斥耳。若相推重佛法增明。酬君王度己之恩。答我佛為師之訓。慎之哉。慎之哉。
宋高僧傳卷第十三 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第十四
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
明律篇第四之一(正傳二十人附見五人)
唐京兆西明寺道宣傳(大慈)
釋道宣。姓錢氏。丹徒人也。一云長城人。其先出自廣陵太守讓之後。洎太史令樂之。撰天文集佔一百卷。考諱申。府君陳吏部尚書。皆高矩令猷周仁全行。盛德百代君子萬年。母娠而夢月貫其懷。復夢梵僧語曰。汝所妊者即梁朝僧祐律師。祐則南齊剡溪隱岳寺僧護也。宜從出家崇樹釋教云。凡十二月在胎。四月八日降誕。九歲能賦。十五厭俗誦習諸經。依智頵律師受業。洎十六落髮。所謂除結非欲染衣。便隸日嚴道場。弱冠極力護持專精。克念感舍利現於寶函。隋大業年中從智首律師受具。武德中依首習律。才聽一遍方議修禪。頵師呵曰。夫適遐自邇因微知章。修舍有時功愿須滿。未宜即去律也。抑令聽二十遍。已乃坐山林行定慧。晦跡於終南仿掌之谷。所居乏水。神人指之穿地尺餘。其泉迸涌。時號為白泉寺。猛獸馴
【現代漢語翻譯】 我的弟子們通達于無相的真理，是超群絕倫的。這好比文才和武藝是一個人的才能，卻不能兼備，於是互相排斥。如果互相推崇尊重，佛法就會更加昌明。以此來報答君王的恩德，報答我佛作為老師的教誨。要謹慎啊！要謹慎啊！
《宋高僧傳》卷第十三 《大正藏》第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第十四
宋左街天壽寺通慧大師賜紫沙門贊寧（Zanning，宋代僧人）等奉皇帝的命令撰寫
明律篇第四之一（正傳二十人，附見五人）
唐京兆西明寺道宣（Daoxuan，唐代律宗高僧）律師（大慈）
釋道宣（Daoxuan），姓錢氏，是丹徒（Dantu，地名）人。另一種說法是長城（Changcheng，地名）人。他的祖先出自廣陵太守錢讓（Qian Rang）之後，到太史令錢樂之（Qian Lezhi）時，撰寫了天文集佔一百卷。他的父親名諱錢申（Qian Shen），曾任陳朝吏部尚書，都是高尚正直、有才略謀劃、周到仁愛、行為完美的人。盛德可以流傳百代，君子可以萬年長存。他的母親懷孕時，夢見月亮進入她的懷中。又夢見一位梵僧告訴她說：『你所懷的孩子就是梁朝的僧祐（Sengyou，南朝梁代僧人）律師。僧祐就是南齊剡溪隱岳寺的僧護（僧護）啊。應該讓他出家，崇尚弘揚佛教。』總共懷胎十二個月。四月八日降生。九歲能作賦。十五歲厭惡世俗，誦習各種經典。依止智頵（Zhiyun，隋代僧人）律師學習。到十六歲時剃度出家。所謂去除煩惱，並非爲了染上袈裟。於是隸屬於日嚴道場。二十歲左右極力護持佛法，專心精進。以至誠之心感得舍利顯現在寶函之中。隋朝大業年間，跟隨智首（Zhishou，唐代律宗高僧）律師受具足戒。唐朝武德年間，依止智首學習戒律。才聽一遍，就打算修習禪定。智頵呵斥他說：『要想到達遠方，必須從近處開始；要通過細微之處瞭解顯著的道理。修習和捨棄都有時節，功德和願望必須圓滿。不應該立刻離開戒律。』於是強迫他聽了二十遍。之後才到山林中坐禪修行，隱居在終南山仿掌之谷。所居住的地方缺少水源。神人指點他，在地上挖了一尺多深，泉水就噴涌而出。當時稱之為白泉寺。猛獸也被馴服。
【English Translation】 My disciples, understanding the truth of non-form are unparalleled. It is like literary talent and martial arts being the talents of one person, yet they cannot be combined, thus they reject each other. If they respect and esteem each other, the Buddha's teachings will become even more clear. Use this to repay the kindness of the king, and to repay my Buddha's teachings as a teacher. Be cautious! Be cautious!
Song Dynasty Biographies of Eminent Monks, Volume 13 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks
Song Dynasty Biographies of Eminent Monks, Volume 14
The Purple-Robed Shramana Zanning (Zanning, a monk of the Song Dynasty), the Great Master of Tonghui Temple on the Left Street of Song, and others, compiled by imperial order
Chapter 4.1 on Vinaya (20 main biographies, with 5 additional mentions)
Daoxuan (Daoxuan, a prominent Vinaya monk of the Tang Dynasty) of Ximing Temple in Jingzhao, Tang Dynasty (Great Compassion)
釋道宣（Shì Dàoxuān）, whose surname was Qian, was a native of Dantu (Dantu, a place name). Another account says he was from Changcheng (Changcheng, a place name). His ancestors descended from Qian Rang, the governor of Guangling, and by the time of Qian Lezhi, the Grand Astrologer, he compiled a collection of astronomical observations in one hundred volumes. His father's name was Qian Shen, who served as the Minister of the Ministry of Personnel in the Chen Dynasty, all of whom were noble and upright, with talent and planning, thoughtful and benevolent, and perfect in conduct. Their great virtue can be passed down for hundreds of generations, and gentlemen can live for ten thousand years. When his mother was pregnant, she dreamed of the moon entering her womb. She also dreamed of a Brahman monk telling her: 'The child you are carrying is the Vinaya Master Sengyou (Sengyou, a monk of the Liang Dynasty of the Southern Dynasties) of the Liang Dynasty. Sengyou is the monk Hu (Seng Hu) of Yinyue Temple in Yanxi, Southern Qi. He should leave home and promote and propagate Buddhism.' He was pregnant for a total of twelve months. He was born on April 8th. At the age of nine, he could compose fu (a type of Chinese prose). At the age of fifteen, he became disgusted with worldly life and recited various scriptures. He studied with Vinaya Master Zhiyun (Zhiyun, a monk of the Sui Dynasty). When he was sixteen, he shaved his head and left home. The so-called removal of afflictions is not for the sake of dyeing robes. Thus, he belonged to the Riyán Dojo. At the age of twenty, he devoted himself to upholding the Dharma with diligence and concentration. With a sincere heart, he was able to sense the relics appearing in the treasure box. During the Daye period of the Sui Dynasty, he received the complete precepts from Vinaya Master Zhishou (Zhishou, a prominent Vinaya monk of the Tang Dynasty). During the Wude period of the Tang Dynasty, he studied the precepts with Zhishou. After listening to it only once, he planned to practice meditation. Zhiyun scolded him, saying: 'To reach the distant, you must start from the near; to understand the significant principles through the subtle. There is a time for cultivation and abandonment, and merit and vows must be fulfilled. You should not leave the precepts immediately.' So he forced him to listen to it twenty times. After that, he went to the mountains and forests to practice meditation, living in seclusion in the Fangzhang Valley of Zhongnan Mountain. The place where he lived lacked water. A deity pointed him to dig more than a foot deep in the ground, and the spring water gushed out. At that time, it was called Baiquan Temple. Even fierce beasts were tamed.
伏每有所依。名華芬芳奇草蔓延。隨末徙崇義精舍。載遷豐德寺。嘗因獨坐。護法神告曰。彼清官村故凈業寺。地當寶勢道可習成。聞斯卜焉。焚功德香行般舟定。時有群龍禮謁。若男若女化為人形。沙彌散心顧盻邪視。龍赫然發怒將搏攫之。尋追悔吐毒井中。具陳而去。宣乃令封閉。人或潛開往往煙上。審其神變或送異華一奩。形似棗華大如榆莢。香氣馝馟數載宛然。又供奇果季孟梨柰。然其味甘其色潔。非人間所遇也。門徒嘗欲舉陰事。先是潛通。以定觀根隨病與藥。皆此類者。有處士孫思邈。嘗隱終南山與宣相接。結林下之交。每一往來議論終夕。時天旱。有西域僧于昆明池結壇祈雨。詔有司備香燈供具。凡七日池水日漲數尺。有老人夜詣宣求救。頗形倉卒之狀。曰弟子即昆明池龍也。時之無雨乃天意也。非由弟子。今胡僧取利於弟子。而欺天子言祈雨。命在旦夕。乞和尚法力加護。宣曰。吾無能救爾。爾可急求孫先生。老人至思邈石室冤訴再三云。宣律師示我故敢相投也。邈曰。我知昆明池龍宮有仙方三十首。能示余余乃救爾。老人曰。此方上界不許輒傳。今事急矣。固何所吝。少選捧方而至。邈曰。爾速還無懼胡僧也。自是池水大漲數日溢岸。胡僧術將盡矣。無能為也。及西明寺初就。詔宣充上座。三藏奘
【現代漢語翻譯】 現代漢語譯本： 伏每每有所依止。寺內名花芬芳，奇草蔓延。後來隨著隨末徙居到崇義精舍（寺廟名）。之後又遷到豐德寺（寺廟名）。曾經有一次獨自靜坐時，護法神告訴他說：『清官村的舊凈業寺（寺廟名）那塊地方，地勢是寶地，道業可以修習成功。』 聽了這些，宣律師便在那裡占卜。焚燒功德香，修習般舟三昧（一種禪定）。當時有許多龍前來禮拜，有的化為男子，有的化為女子，都是人的形狀。有個沙彌（小和尚）散亂心思，左顧右盼，斜眼觀看。龍勃然大怒，將要搏鬥抓取他。不久之後又後悔了，向井中吐毒，詳細地陳述了事情的經過後離去。宣律師於是下令封閉那口井。有人偷偷打開井蓋，往往有煙冒出來。仔細觀察它的神異變化，有時會送來一匣奇異的花朵，形狀像棗花，大小像榆莢，香氣濃郁，過了幾年仍然像新的一樣。又供奉奇異的果實，有早季的梨和柰（一種水果）。然而這些果實味道甘甜，顏色純潔，不是人間可以遇到的。門徒曾經想要做秘密的事情，宣律師總是事先暗中知曉，以便根據禪定觀察到的情況，隨病癥給予藥物，都是像這樣的事情。有位處士孫思邈（唐代著名道士和醫學家），曾經隱居在終南山，與宣律師相交往，結為林下之交。每次往來，議論到深夜。當時天旱，有西域僧人在昆明池（湖泊名）結壇祈雨，皇帝命令有關部門準備香燈供具。過了七天，池水每天上漲幾尺。有個老人夜裡來找宣律師求救，顯得非常倉促的樣子，說：『弟子就是昆明池的龍。現在沒有下雨是天意，不是因為弟子的緣故。現在胡僧（指西域僧人）利用弟子，欺騙天子說是祈雨，我的性命就在旦夕之間了。乞求和尚用法力加持保護。』 宣律師說：『我沒有能力救你，你可以趕快去求孫先生。』 老人到了孫思邈的石室，委屈地訴說了多次，說：『宣律師指示我，所以我才敢來投奔您。』 孫思邈說：『我知道昆明池龍宮有仙方三十首，你能給我看，我就救你。』 老人說：『這個藥方上界不允許隨便傳授，現在事情緊急了，還吝嗇什麼呢？』 不一會兒，捧著藥方來了。孫思邈說：『你趕快回去吧，不用害怕胡僧。』 從此池水大漲，幾天就溢出了堤岸。胡僧的法術將要用盡了，沒有辦法了。等到西明寺（寺廟名）剛建成，皇帝下詔讓宣律師擔任上座（寺院中地位高的僧人），三藏奘（唐代著名高僧，即唐玄奘）。
【English Translation】 English version: Fu often had places to rely on. The temple was filled with fragrant flowers and exotic grasses. Later, he moved with Sui Mo to Chongyi Vihara (temple name). After that, he moved to Fengde Temple (temple name). Once, while sitting alone in meditation, the Dharma-protecting deity told him: 'The old Jingye Temple (temple name) in Qingguan Village is a treasure land, and the path can be cultivated successfully.' Hearing this, Lawyer Xuan divined there. He burned merit incense and practiced the Pratyutpanna Samadhi (a type of meditation). At that time, many dragons came to pay homage, some transformed into men, some transformed into women, all in human form. A Shami (novice monk) had a distracted mind, looking around and glancing sideways. The dragon was furious and was about to fight and seize him. Soon after, he regretted it, spat poison into the well, and left after detailing the whole story. Lawyer Xuan then ordered the well to be sealed. Someone secretly opened the well cover, and often smoke came out. Observing its miraculous changes carefully, sometimes it would send a box of exotic flowers, shaped like jujube flowers, the size of elm pods, with a rich fragrance, and after several years it was still like new. It also offered exotic fruits, early-season pears and Nais (a type of fruit). However, these fruits tasted sweet and were pure in color, not something that could be found in the human world. Disciples once wanted to do secret things, but Lawyer Xuan always knew about them in advance, so that he could give medicine according to the condition observed in meditation, all things like this. There was a recluse, Sun Simiao (famous Taoist and medical scientist of the Tang Dynasty), who once lived in seclusion in Zhongnan Mountain and interacted with Lawyer Xuan, forming a friendship in the forest. Every time they came and went, they discussed until late at night. At that time, there was a drought, and a Western Regions monk set up an altar in Kunming Pool (lake name) to pray for rain. The emperor ordered the relevant departments to prepare incense lamps and offerings. After seven days, the pool water rose several feet every day. An old man came to Lawyer Xuan at night to ask for help, looking very hurried, and said: 'This disciple is the dragon of Kunming Pool. The reason there is no rain now is the will of heaven, not because of this disciple. Now the Hu monk (referring to the Western Regions monk) is taking advantage of this disciple and deceiving the emperor by saying that he is praying for rain, and my life is in danger. I beg the monk to use his Dharma power to protect me.' Lawyer Xuan said: 'I have no ability to save you, you can quickly go to Mr. Sun.' The old man went to Sun Simiao's stone room and complained many times, saying: 'Lawyer Xuan instructed me, so I dare to come to you.' Sun Simiao said: 'I know that the Dragon Palace of Kunming Pool has thirty immortal prescriptions. If you can show them to me, I will save you.' The old man said: 'The upper realm does not allow this prescription to be passed on casually, but now the matter is urgent, what is there to be stingy about?' After a while, he came holding the prescription. Sun Simiao said: 'Go back quickly, don't be afraid of the Hu monk.' From then on, the pool water rose sharply and overflowed the banks in a few days. The Hu monk's magic was about to run out, and there was nothing he could do. When Ximing Temple (temple name) was just completed, the emperor issued an edict for Lawyer Xuan to serve as the Upadhyaya (a high-ranking monk in the temple), and Tripitaka Xuan (famous monk of the Tang Dynasty, namely Tang Xuanzang).
師至止。詔與翻譯。又送真身往扶風無憂王寺。遇敕令僧拜等上啟朝宰。護法又如此者。撰法門文記廣弘明集續高僧傳三寶錄羯磨戒疏行事鈔義鈔等二百二十餘卷。三衣皆纻一食唯菽。行則杖策坐不倚床。蚤虱從游居然除受。土木自得固己亡身。嘗筑一罈。俄有長眉僧談道知者。其實賓頭盧也。復三果梵僧禮壇。贊曰。自佛滅後像法住世興發毗尼唯師一人也。干封二年春冥感天人來談律相。言鈔文輕重儀中舛誤。皆譯之過非師之咎。請師改正。故今所行著述多是重修本是也。又有天人云。曾撰祇洹圖經。計人間紙帛一百許卷。宣苦告口占。一一抄記上下二卷。又口傳偈頌號付囑儀。十卷是也。貞觀中曾隱沁部雲室山。人睹天童給侍左右。于西明寺夜行道足跌前階有物扶持履空無害。熟顧視之乃少年也。宣遽問。何人中夜在此。少年曰。某非常人。即毗沙門天王之子那吒也。護法之故擁護和尚。時之久矣宣曰。貧道修行無事煩太子。太子威神自在。西域有可作佛事者。愿為致之。太子曰。某有佛牙寶掌雖久頭目猶舍。敢不奉獻。俄授于宣。宣保錄供養焉。複次庭除有一天來禮謁。謂宣曰。律師當生睹史天宮。持物一苞云。是棘林香。爾後十旬安坐而化。則干封二年十月三日也。春秋七十二。僧臘五十二。累門人窆于壇谷
【現代漢語翻譯】 現代漢語譯本 律師到了目的地。皇帝下詔讓他參與翻譯工作。又將真身舍利送到扶風的無憂王寺。適逢朝廷下令僧人禮拜等事宜，律師上書朝廷官員，以護持佛法。他撰寫法門文記、《廣弘明集》、《續高僧傳》、《三寶錄》、《羯磨戒疏》、《行事鈔》、《義鈔》等共二百二十餘卷。平時穿著的三衣都是麻布製成，一日只吃豆類食物。行走時拄著枴杖，坐著也不靠床。任由跳蚤、虱子在身上游走，視作是消除業障。土木建築隨緣而得，早已忘記自身。曾經築起一座佛壇，不久就有一位長眉毛的僧人來訪，與之談論佛法，此人實為賓頭盧尊者（十六羅漢之一）。又有三果位的梵僧禮拜佛壇，讚歎道：『自從佛陀涅槃后，在像法時期能夠興盛毗尼（戒律），唯有律師一人啊。』 干封二年春天，冥冥之中有天人來與律師談論戒律的相狀，說《行事鈔》的文字在輕重緩急的儀軌中存在錯謬，這都是翻譯的過失，並非律師的罪過，請律師改正。所以現在流傳的著述大多是重新修訂的版本。又有天人說，曾經撰寫《祇洹圖經》（祇洹精舍的圖經），如果用人間紙帛來計算，大概有一百多卷。律師宣講，天人口述，一一抄錄成上下兩卷。又口頭傳授偈頌，名為《付囑儀》，共十卷。 貞觀年間，律師曾經隱居在沁部雲室山。有人看見天童在左右侍奉。在西明寺夜晚行走時，腳被門前的臺階絆倒，有東西扶持，使其在空中沒有受傷。仔細觀看，原來是少年。律師急忙問道：『什麼人深夜在這裡？』少年說：『我不是凡人，是毗沙門天王（四大天王之一）的兒子那吒（佛教護法神）。因為護持佛法的緣故，擁護和尚，時間已經很久了。』律師說：『貧道修行，沒有什麼事情需要麻煩太子。太子威神自在，如果西域有可以用來做佛事的東西，希望您能為我取來。』太子說：『我這裡有佛牙、寶掌，即使是頭目，尚且可以捨棄，怎敢不奉獻呢？』隨即交給律師。律師珍藏供養。還有一次，庭院裡有一天人來禮拜，對律師說：『律師您將來會往生到兜率天宮（彌勒菩薩的凈土）。』並留下一個包裹，說是棘林香。此後十天，律師安然端坐而圓寂，時間是干封二年十月三日，享年七十二歲，僧臘五十二年。門徒們將他安葬在壇谷。
【English Translation】 English version The master arrived at his destination. An imperial edict was issued, inviting him to participate in translation work. Furthermore, a true relic of his body was sent to Worry-Free King Temple in Fufeng. Coincidentally, an imperial order was issued for monks to prostrate themselves, and the master submitted a memorial to the court officials, upholding the Dharma in this manner. He compiled over two hundred and twenty volumes, including 'Records of Dharma Methods,' 'Collection for the Propagation of Light,' 'Continued Biographies of Eminent Monks,' 'Records of the Three Jewels,' 'Commentary on the Karma Vinaya,' 'Notes on the Deeds,' and 'Notes on the Meanings.' His three robes were all made of hemp, and he ate only beans for his meals. When walking, he used a staff; when sitting, he did not lean on a bed. He allowed fleas and lice to roam freely on his body, regarding it as a way to eliminate karmic obstacles. He accepted earth and wood structures as they came, having long forgotten himself. He once built an altar, and soon after, a long-browed monk visited and discussed the Dharma with him. This monk was actually Pindola (one of the Sixteen Arhats). Furthermore, a Sramana monk of the third fruit (Anagami) prostrated himself before the altar and praised, 'Since the Nirvana of the Buddha, you are the only one who has been able to promote the Vinaya (discipline) during the Dharma-resemblance period.' In the spring of the second year of Qianfeng, a Deva (heavenly being) came in the darkness to discuss the characteristics of the Vinaya with the master, saying that there were errors in the text of 'Notes on the Deeds' regarding the order of importance and urgency of the rituals. These were the faults of the translation, not the master's fault, and requested the master to correct them. Therefore, most of the extant writings are revised versions. Another Deva said that he had once compiled 'Illustrated Sutra of Jetavana' (illustrated sutra of Jetavana Monastery), which would amount to over a hundred scrolls if calculated using human paper and silk. The master lectured, and the Deva dictated, and they were copied into two volumes, upper and lower. Furthermore, he orally transmitted verses called 'Entrustment Ritual,' totaling ten volumes. During the Zhenguan era, the master once lived in seclusion in Yunshi Mountain in Qin Prefecture. People saw a heavenly child attending to him on the left and right. One night, while walking at Ximing Temple, his foot tripped on the front steps, and something supported him, preventing him from being harmed in the air. Upon closer inspection, it was a young boy. The master hurriedly asked, 'Who is here in the middle of the night?' The boy said, 'I am no ordinary person. I am Nata (a protector deity in Buddhism), the son of Vaisravana (one of the Four Heavenly Kings). Because of protecting the Dharma, I have been protecting the monk for a long time.' The master said, 'This poor monk is practicing and does not need to trouble the prince. The prince has great power and freedom. If there is anything in the Western Regions that can be used for Buddhist activities, I hope you can bring it to me.' The prince said, 'I have a Buddha's tooth and a precious palm. Even my head and eyes can be given away, how dare I not offer them?' He then handed them to the master, who treasured and venerated them. Furthermore, one day, a Deva came to the courtyard to pay respects and said to the master, 'You will be reborn in the Tushita Heaven (the pure land of Maitreya Bodhisattva).' He left a package, saying it was the fragrance of the Thorn Forest. Ten days later, the master passed away peacefully in a seated position on the third day of the tenth month of the second year of Qianfeng, at the age of seventy-two, with fifty-two years as a monk. His disciples buried him in Tangu.
石室。其後樹塔三所。高宗下詔令崇飾圖寫宣之真。相匠韓伯通塑繢之。蓋追仰道風也。宣從登戒壇及當泥曰。其間受法傳教弟子可千百人。其親度曰大慈律師。授法者文綱等。其天人付授佛牙。密令文綱掌護持去崇聖寺東塔。大和初丞相韋公處厚。建塔于西廊焉。宣之持律聲振竺干。宣之編修美流天下。是故無畏三藏到東夏朝謁。帝問自遠而來得無勞乎。欲於何方休息。三藏奏曰。在天竺時常聞西明寺宣律師秉持第一。愿往依止焉。敕允之。宣持禁豎牢捫虱以綿紙裹投于地。三藏曰。撲有情于地之聲也。凡諸密行或制或遮良可知矣。至代宗大曆二年敕此寺三綱。如聞彼寺有大德道宣律師。傳授得釋迦佛牙及肉舍利。宜即詣右銀臺門進來。朕要觀禮。至十一年十月敕每年內中出香一合。送西明寺故道宣律師堂。為國焚之禱祝。至懿宗咸通十年。左右街僧令霄玄暢等上表乞追贈。其年十月敕謚曰澄照。塔曰凈光。先所居久在終南。故號南山律宗焉。天寶元載靈昌太守李邕。會昌元年工部郎中嚴厚本各為碑頌德云。
系曰。律宗犯即問心。心有虛實故。如未得道。起覆想說則宜犯重矣。若實有天龍來至我所而云。犯重招謗還婆羅漢同也。宣屢屢有天之使者。或送佛牙或充給使。非宣自述也。如遣龍去孫先生所。豈自
【現代漢語翻譯】 現代漢語譯本 石室。其後建有三座佛塔。高宗皇帝下詔，命人修飾並描繪道宣律師的真容，韓伯通負責塑像和繪畫，這是爲了追念和仰慕道宣律師的德行風範。道宣律師從登壇受戒到圓寂，期間受他傳法授教的弟子成千上百。他親自剃度的弟子有大慈律師，接受他傳法的有文綱等人。天人將佛牙交付給他，他秘密地命令文綱掌管守護，並將佛牙供奉在崇聖寺東塔。大和初年，丞相韋處厚在西廊建造佛塔。道宣律師持戒的聲名遠播印度。道宣律師的編著文章精美，流傳天下。因此，善無畏三藏來到東夏朝拜，皇帝問他從遙遠的地方而來，是否感到勞累，想在哪裡休息。善無畏三藏奏答說：『我在天竺時，常聽聞西明寺的道宣律師秉持戒律最為精嚴，希望能夠前往依止。』皇帝應允了他的請求。道宣律師持戒嚴謹，即使捉虱子，也要用綿紙包裹后投到地上。善無畏三藏說：『這是避免傷害有情眾生的聲音啊。』凡是秘密的修行，無論是制定還是遮止，都可以清楚地瞭解了。到了代宗大曆二年，皇帝下令給西明寺的三綱，說：『聽說貴寺有大德道宣律師，傳授得到了釋迦牟尼佛的佛牙和肉身舍利，應該立即送到右銀臺門來，朕要觀看禮拜。』到了大曆十一年十月，皇帝下令每年從宮中取出一合香，送到西明寺故道宣律師的堂前，為國家焚香祈禱。到了懿宗咸通十年，左右街的僧人令霄、玄暢等人上表請求追贈謚號。同年十月，皇帝下令追諡為『澄照』，塔名為『凈光』。因為道宣律師先前長期居住在終南山，所以被稱為南山律宗。 天寶元年，靈昌太守李邕，會昌元年，工部郎中嚴厚本，都曾為他撰寫碑文頌揚他的功德。 總結說：律宗對於犯戒，要反問自己的內心。因為內心有虛假和真實。如果還沒有得道，產生了顛倒的念頭而說謊，那就應該犯重罪了。如果確實有天龍來到我的住所，卻說我犯了重罪，招致誹謗，那就和婆羅門一樣了。道宣律師多次有天上的使者，或者送來佛牙，或者充當使者，這不是道宣律師自己說的。就像派遣龍去孫先生那裡一樣，難道是自己安排的嗎？
【English Translation】 English version The Stone Chamber. Afterwards, three pagodas were built. Emperor Gaozong issued an edict to have Dao Xuan's true likeness adorned, depicted, and proclaimed. The artisan Han Botong was commissioned to sculpt and paint it, in order to commemorate and admire Dao Xuan's virtuous demeanor. From the time Xuan ascended the ordination platform until his passing, he had thousands of disciples who received the Dharma and teachings from him. His personally ordained disciple was the Great Compassion Vinaya Master. Among those who received the Dharma were Wen Gang and others. A deva entrusted him with a Buddha tooth, and he secretly ordered Wen Gang to safeguard and enshrine it in the east pagoda of Chong Sheng Temple. In the early years of the Dahe era, Chancellor Wei Chu Hou built a pagoda in the west corridor. Dao Xuan's reputation for upholding the Vinaya spread throughout India. Dao Xuan's compiled writings were beautiful and circulated throughout the world. Therefore, Subhakarasimha Tripitaka came to Dongxia to pay homage. The Emperor asked him, having come from afar, whether he was weary and where he wished to rest. Subhakarasimha replied, 'When I was in India, I often heard that Vinaya Master Dao Xuan of Ximing Temple upheld the precepts with utmost rigor. I wish to rely on him.' The Emperor granted his request. Dao Xuan upheld the precepts strictly, even when catching lice, he would wrap them in cotton paper and throw them on the ground. Subhakarasimha said, 'That is the sound of avoiding harming sentient beings on the ground.' All secret practices, whether establishing or prohibiting, can be clearly understood. In the second year of the Dali era under Emperor Daizong, an edict was issued to the three administrators of Ximing Temple, saying, 'It is said that your temple has the virtuous Dao Xuan, who received the Buddha's tooth and flesh relics of Sakyamuni. You should immediately bring them to the Right Silver Terrace Gate for Us to view and pay homage.' In the eleventh year of Dali, in the tenth month, an edict was issued to send a box of incense from the palace to the hall of the late Dao Xuan of Ximing Temple every year, to burn incense and pray for the country. In the tenth year of Xiantong under Emperor Yizong, the monks Ling Xiao and Xuan Chang of the left and right streets submitted a memorial requesting a posthumous title. In the tenth month of that year, the Emperor issued an edict posthumously naming him 'Chengzhao' (澄照, Clear Illumination), and the pagoda 'Jingguang' (凈光, Pure Light). Because Dao Xuan had long resided in Zhongnan Mountain, he was known as the Nanshan Vinaya School (南山律宗, Nanshan Lüzōng). In the first year of Tianbao, Li Yong (李邕), the prefect of Lingchang, and in the first year of Huichang, Yan Houben (嚴厚本), the vice minister of the Ministry of Works, each wrote inscriptions praising his virtues. In conclusion: The Vinaya School, when committing an offense, asks the mind. Because the mind has falsehood and truth. If one has not yet attained the Way and generates inverted thoughts and lies, then one should commit a serious offense. If a dragon truly comes to my residence, but it is said that I have committed a serious offense, inviting slander, then it is the same as a Brahmin. Dao Xuan often had heavenly messengers, either sending Buddha teeth or serving as messengers. This is not Dao Xuan himself saying it. Just like sending the dragon to Mr. Sun's place, how could it be self-arranged?
言邪。至於干封之際。天神合沓或寫祇洹圖經付囑儀等。且非寓言于鬼物乎。君不見十誦律中諸比丘尚揚言。目連犯妄。佛言。目連隨心想說無罪。佛世猶爾。像季嫉賢斯何足怪也。又無畏非開元中者。貞觀顯慶已來莫別有無畏否。
唐京兆恒濟寺道成傳
釋道成者。不知何許人也。居於天邑演彼律乘。戒月揚光圓而不缺。德瓶告實滿而不傾。當顯慶中敷四分一宗有同霧市。時文綱律匠。雖先依澄照大師后習律文。乃登成之堂奧矣又懷素著述皆出其門。垂拱中日照三藏譯顯識等經。天后詔名德十員助其法化成與明恂嘉尚同預證義。由是聲飛神甸位首方壇。謂之梧桐多棲鳳鳥。謂之芳沚頗秀蘭叢。門生孔多無過此集然不詳終所。
系曰。成公與隋蔣州道成同號而異實。二者奚先。通曰。隋成也精乎十誦。著述尤多。唐成也傳乎四分。譯講偕妙。然其撰集則開悟迷淪。究其翻傳則陶甄教道。譬猶后焰靡及乎前光似寶或慚乎真寶。互有長短用則無遺也。
唐京師崇聖寺文綱傳(名恪)
釋文綱。姓孔氏。會稽人也。曾祖范陳都官尚書。祖祀祠部侍郎。考頂坐逃海避隋。擇木歸舜。貞觀始拜尚乘直長。咸光復儒業旁通釋教。是故綱也植宿根從習氣。慈母懷孕雜食棄捐。有婆羅門僧頭陀。語其母
【現代漢語翻譯】 這難道不是一種虛妄之言嗎？至於干封年間，天神紛紛降臨，或者書寫祇洹（Jetavana，佛陀居住的精舍）的圖經，交付囑託儀式等等，這難道不是把寓言寄託在鬼神身上嗎？您難道沒看到《十誦律》中，諸位比丘尚且揚言，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）犯了妄語。佛陀卻說，目連隨心所想而說，沒有罪過。佛陀在世時尚且如此，像法末世嫉妒賢能之人，這又有什麼奇怪的呢？還有，無畏（W畏懼）並非開元年間的人。貞觀、顯慶以來，沒有別的無畏了吧？
唐京兆恒濟寺道成傳
釋道成，不知道是哪裡人。居住在天邑，演說律宗。戒律之月，光芒四射，圓滿而不虧缺。德行之瓶，充實而告誡，滿了而不傾覆。當顯慶年間，弘揚四分律宗，如同霧中的市場一樣熱鬧。當時文綱（Wengang）這位律宗大師，雖然先依止澄照大師，後來學習律文，最終登上了道成的殿堂。懷素（Huaisu，唐代著名書法家，以狂草聞名）的著述，都出自他的門下。垂拱年間，日照三藏（Rizhao Sanzang，唐代僧人）翻譯《顯識》等經，天后（Empress Wu Zetian，武則天）詔令十位名僧大德幫助他進行翻譯，道成與明恂（Mingxun）一同參與證義。因此聲名遠播，地位顯赫。人們說，梧桐樹多，才能吸引鳳凰棲息；水邊香草多，才能顯得蘭花叢生。門生很多，沒有誰能超過這個集體。但是不清楚他最終的歸宿。
系曰：道成公與隋朝蔣州道成同名，但實際不同。二者誰先出現呢？通曰：隋朝的道成精通《十誦律》，著述很多。唐朝的道成傳揚《四分律》，翻譯和講解都很精妙。然而他的撰寫和編輯，是爲了開悟迷惑沉淪之人；探究他的翻譯和傳揚，是爲了陶冶教化之道。譬如後面的火焰無法趕上前面的光芒，好像寶物或許會慚愧於真正的寶物。各有長處和短處，運用起來就沒有遺漏了。
唐京師崇聖寺文綱傳（名恪）
釋文綱，姓孔，會稽人。曾祖孔范（Kong Fan）是陳朝的都官尚書，祖父孔祀（Kong Si）是祠部侍郎，父親孔頂（Kong Ding）因為躲避隋朝的戰亂而逃到海邊，選擇歸順了舜帝（指唐朝）。貞觀年間開始擔任尚乘直長。從小就學習儒業，也旁通佛家的教義。因此，文綱也種下了宿世的善根，養成了學習的習慣。他的母親懷孕時，對於不潔凈的食物都會丟棄。有婆羅門僧人頭陀（Dhutanga，佛教苦行僧）告訴他的母親
【English Translation】 Isn't this a kind of false speech? As for the time of Ganfeng, the gods descended in droves, or wrote the illustrated Sutra of Jetavana (Jetavana, a monastery where the Buddha resided), entrusting rituals and so on. Isn't this entrusting allegories to ghosts and spirits? Haven't you seen that in the Vinaya-pitaka of Ten Recitations, the monks still proclaimed that Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) had committed false speech. The Buddha said that Maudgalyayana spoke according to his thoughts and was not guilty. It was like this when the Buddha was in the world, so what is so strange about those who are jealous of the virtuous in the degenerate age? Also, W畏懼 (Wuwei) was not from the Kaiyuan era. Since the Zhenguan and Xianqing eras, there has been no other Wuwei, right?
Biography of Daocheng of Hengji Temple in Jingzhao, Tang Dynasty
The monk Daocheng, it is not known where he was from. He lived in Tianyi, expounding the Vinaya-pitaka. The moon of precepts shone brightly, complete and without deficiency. The vase of virtue was full and admonishing, full and not overturned. During the Xianqing era, the promotion of the Four-Part Vinaya was as lively as a market in the fog. At that time, the Vinaya master Wengang (Wengang), although he first relied on Master Cheng Zhao and later studied the Vinaya texts, eventually ascended to Daocheng's hall. The writings of Huaisu (Huaisu, a famous calligrapher of the Tang Dynasty, known for his cursive script) all came from his school. During the Chuigong era, Rizhao Sanzang (Rizhao Sanzang, a monk of the Tang Dynasty) translated scriptures such as the Vijnaptimatrata-siddhi, and Empress Wu Zetian (Empress Wu Zetian) ordered ten famous monks and virtuous people to help him with the translation, and Daocheng and Mingxun (Mingxun) participated in the verification of the meaning together. Therefore, his reputation spread far and wide, and his position was prominent. People say that there are many phoenix trees, so phoenixes can be attracted to roost; there are many fragrant grasses by the water, so orchids can grow. There were many disciples, but none could surpass this group. However, his final destination is unknown.
Commentary: Master Daocheng and Daocheng of Jiangzhou in the Sui Dynasty have the same name, but are different in reality. Which of the two came first? Tong said: Daocheng of the Sui Dynasty was proficient in the Vinaya-pitaka of Ten Recitations and wrote many works. Daocheng of the Tang Dynasty transmitted the Four-Part Vinaya, and his translation and explanation were exquisite. However, his writing and editing were to enlighten those who were confused and lost; exploring his translation and transmission was to cultivate the path of teaching. It is like the flame behind cannot catch up with the light in front, as if treasures may be ashamed of real treasures. Each has its strengths and weaknesses, and there is no omission in its use.
Biography of Wengang of Chong Sheng Temple in the Capital of Tang Dynasty (named Ke)
The monk Wengang, whose surname was Kong, was from Kuaiji. His great-grandfather Kong Fan (Kong Fan) was the Minister of the Department of Officials of the Chen Dynasty, his grandfather Kong Si (Kong Si) was the Vice Minister of the Department of Sacrifices, and his father Kong Ding (Kong Ding) fled to the seaside to avoid the war in the Sui Dynasty and chose to submit to Emperor Shun (referring to the Tang Dynasty). During the Zhenguan era, he began to serve as the Shangcheng Zhichang. From an early age, he studied Confucianism and also had a thorough understanding of Buddhist teachings. Therefore, Wengang also planted the roots of good deeds from past lives and developed the habit of learning. When his mother was pregnant, she would discard unclean food. A Brahmin monk Dhutanga (Dhutanga, a Buddhist ascetic) told his mother
曰。若此男終紹三寶。自爾每聞空中多異香雜仙樂。及誕育之日。白鶴翔集若臨視焉。比襁褓中午後不受乳哺。猶堅持齋者。重齔隨師訪道。十二出家。冠年受具。精慮苦行專念息心。藜羹糗糧麻衣草薦。操有彝檢口無溢言。尋詣京兆沙門道成律師稟毗尼藏。二十五講律。三十登壇。每勤修深思凝視反聽。凈如止水嶷若斷山。或風雨宴居。或晝夜獨得。故能吉祥在手不捨其瓶。威德迎風不絕於氣。出籠瘠雁坐致虛空。起屋下層自然成就。唯甘露之渧口喻利劍之傷人。慎之重之。廣矣至矣。由是八方來學四分永流。請益者舉袂云臨。讚歎者發聲雷駭。久視中天作淫雨人有憂色。綱愍之乃端坐思惟。卻倚屋壁奄至中夕。欻爾半傾唯余背間。嶷然山立。識者以為得神通因定力。故日月靈蹟幽明潛感。兆于集事應乎遣言。左右怪之。綱曰。夫真實無相塵色本空。正覺圓常大悲湛定。不可取也。是以一時法主四朝帝師。同迦葉之入城。遇匿王之說戒。竹園門外別有沙彌。畢樹枝間廣聞鵽鳥。所以受潤者博。入見者深。萬病已痊獲歡喜之藥。一心不染解煩惱之繩。又恭承絲綸京都翻譯。追論惠用遠契如因。翹誠滿朝檀施敵國。但依布薩盡用莊嚴。累歷伽藍二十餘所。凡是塔廟各已華豐。猶且刺血書經向六百卷。登壇受具僅數千人。
至苦至勤納無我之海。不寢不食種無生之田。長安四年奉敕往岐州無憂王寺迎舍利。景龍二載中宗孝和皇帝延入內道場行道。送真身舍利往無憂王寺入塔。其年于乾陵宮為內尼受戒。復于宮中坐夏。為二聖內尼講四分律一遍。中宗嘉尚為度弟子。賜什物彩帛三千匹。因奏道場靈感之事。六月七日御札題榜為靈感寺是也。諸寺辟碩德以隸焉。夫其左籞宿右上林。南臺終山北池渭水。千門宮闕化出雲霄。萬乘旌旗天回原隰。先天載睿宗聖真皇帝。又于別殿請為菩薩戒師。妃主環階侍從羅拜。兜率天上親聽法言。王舍城中普聞凈戒。恩旨賜絹三千餘匹。綱悉付常住隨事修營。或金地繚垣用增上價。或寶坊飛閣克壯全模。或講堂經樓舍利凈土。或軒廊器物廚庫園林。皆信施法財周給僧寶。方將示迷津引覺路。濯熱火宅拯溺毒流。而乃奄忽神遷。斯須薪盡。雖有應化何其速歟。以開元十五年八月十五日。怡然長往。時春秋九十有二。其年九月四日塔于寺側焉。聞哀奔喪執紼會葬。香華幢蓋。緇素華夷。填城塞川。彗雲翳景。蓋數萬人。有若法侶京兆懷素滿意承禮襄陽崇拔扶風鳳林江陵恒景淄川名恪等。百餘人。咸曰智河舟遷法宇棟橈而已哉。有若弟子淮南道岸蜀川神積岐隴慧顗京兆神慧思義紹覺律藏恒暹崇業等。五十餘人。並目
【現代漢語翻譯】 現代漢語譯本 抵達至苦至勤的、無我的覺悟之海。不眠不食，在無生的福田中耕耘。長安四年，奉皇帝的命令前往岐州無憂王寺迎請佛舍利。景龍二年，中宗孝和皇帝邀請進入皇宮內道場舉行法事，之後將真身舍利送往無憂王寺入塔供奉。同年在乾陵宮為宮中的女尼傳授戒律，又在宮中結夏安居，為二聖（指皇帝和太后）的內廷女尼講解《四分律》一遍。中宗皇帝非常讚賞，為她剃度弟子，賞賜財物彩帛三千匹。她因此上奏道場顯現靈感的事蹟。六月七日，皇帝親自題寫匾額，命名為靈感寺。各寺院選拔有學識的僧人隸屬於該寺。寺院的左邊是皇家苑囿，右邊是上林苑，南面是終南山，北面是渭水。千門萬戶的宮殿化作雲霄，皇帝的儀仗旌旗遍佈原野。先天年間，睿宗聖真皇帝又在別的宮殿請她作為菩薩戒的戒師。妃嬪公主們環繞臺階侍立，恭敬地禮拜。如同在兜率天宮親聽佛法，又像在王舍城中普遍聽聞清凈戒律。皇帝恩準賞賜絹三千餘匹，全部交給寺院常住，用於隨時的修繕營建。有的用金箔裝飾墻壁，以增加價值；有的建造寶塔飛閣，以使其更加壯麗；有的建造講堂經樓和舍利凈土；有的建造軒廊、安置器物、修建廚房倉庫和園林。這些都是信徒的佈施和佛法的資財，賙濟僧眾。目的是爲了指示迷途的人們，引導他們走向覺悟之路，洗滌熱惱的火宅，拯救沉溺於毒流中的眾生。然而，她卻忽然圓寂，像燃燒殆盡的薪柴。雖然有應化之身，為何如此迅速呢？在開元十五年八月十五日，安詳地去世了。享年九十二歲。同年九月四日，在寺院旁邊建塔安葬。聽到噩耗，人們奔喪執紼，參加葬禮。香花幢幡，僧俗百姓，華夷人士，擁擠得填滿了城市，堵塞了河流。如同彗星遮蔽了太陽。大約有數萬人。像法侶京兆懷素、滿意、承禮、襄陽崇拔、扶風鳳林、江陵恒景、淄川名恪等一百多人，都說：『智河的舟船已經傾覆，法宇的棟樑已經摺斷了啊！』像弟子淮南道岸、蜀川神積、岐隴慧顗、京兆神慧、思義、紹覺、律藏恒暹、崇業等五十多人，都目不轉睛地看著。
【English Translation】 English version She arrived at the sea of ultimate suffering and diligence, the sea of no-self. Without sleeping or eating, she cultivated the field of no-birth. In the fourth year of Chang'an (704 AD), she was ordered to go to Wuyou Wang Temple (Temple of the Worry-Free King) in Qizhou to welcome the Buddha's relics (Śarīra). In the second year of Jinglong (708 AD), Emperor Zhongzong Xiaohua invited her into the inner palace (inner sanctum) to perform religious ceremonies, and then sent the true body relics to Wuyou Wang Temple to be enshrined in a pagoda. In the same year, she ordained nuns in the Qianling Palace and observed the summer retreat (Varsha) in the palace. She lectured on the Four-Part Vinaya (Śāriputra Abhidharma Śāstra) once for the inner nuns of the two saints (referring to the Emperor and Empress Dowager). Emperor Zhongzong greatly appreciated her and ordained disciples for her, bestowing upon her three thousand bolts of silk and other items. She then reported the miraculous events of the Dharma assembly. On the seventh day of the sixth month, the Emperor personally inscribed the name 'Linggan Temple' (Temple of Spiritual Response) on a plaque. He selected virtuous monks from various temples to be affiliated with it. To the left of the temple was the imperial garden, to the right was the Shanglin Garden, to the south was Mount Zhongnan, and to the north was the Wei River. The thousands of palace gates transformed into clouds in the sky, and the Emperor's banners and flags covered the plains. During the Xiantian period (712-713 AD), Emperor Ruizong Shengzhen again invited her to be the Preceptor of Bodhisattva Precepts in another palace. Consorts and princesses surrounded the steps, respectfully prostrating. It was like personally hearing the Dharma in the Tushita Heaven (Tuṣita Heaven), and universally hearing the pure precepts in Rajagriha (Rājagṛha). The Emperor graciously bestowed over three thousand bolts of silk, all of which were given to the temple for ongoing repairs and construction. Some used gold leaf to decorate the walls to increase their value; some built precious pagodas and flying pavilions to make them more magnificent; some built lecture halls, scripture libraries, and pure lands for the relics; some built verandas, arranged utensils, and built kitchens, warehouses, and gardens. All of these were the donations of believers and the wealth of the Dharma, providing for the monastic community. The purpose was to guide those who were lost, lead them to the path of enlightenment, cleanse the burning house of afflictions, and save beings drowning in the stream of poison. However, she suddenly passed away, like firewood that has been completely burned. Although she had a manifested body, why was it so quick? On the fifteenth day of the eighth month of the fifteenth year of Kaiyuan (727 AD), she passed away peacefully. She was ninety-two years old. On the fourth day of the ninth month of the same year, she was buried in a pagoda next to the temple. Upon hearing the news, people rushed to mourn and hold the funeral. Incense, flowers, banners, monks, laypeople, Chinese, and foreigners crowded the city and blocked the rivers. It was like a comet obscuring the sun. There were approximately tens of thousands of people. Like her Dharma companions Huaisu of Jingzhao, Manyi, Chengli, Chongba of Xiangyang, Fenglin of Fufeng, Hengjing of Jiangling, Mingge of Zichuan, and others, more than a hundred people, all said: 'The boat of the river of wisdom has capsized, and the pillars of the Dharma hall have broken!' Like her disciples Dao'an of Huainan, Shenji of Sichuan, Huiyi of Qilong, Shenhui of Jingzhao, Siyi, Shaojue, Hengqian of the Vinaya school, Chongye, and others, more than fifty people, all stared intently.
以慈眼入于度門。金棺不追灰骨罔答。乃請滑臺太守李邕為碑。邕象彼馬遷法其班氏。以二人而同傳。必百行以齊肩。不忝懷素前不慚宣師后。李北海題品不其韙乎。有淄州名恪律師者。精執律范切勤求解。嘗廁宣師法筵。躬問鈔序義。宣師親錄隨喜靈感壇班名于經。末又附麗文綱之門也。
唐京師恒濟寺懷素傳(賓律師)
釋懷素。姓范氏。其先南陽人也。曾祖岳高宗朝選調為絳州曲沃縣丞。祖徽延州廣武縣令。父強左武衛長史。乃為京兆人也。母李氏夢雲雷震駭。因而娠焉。誕育之辰神光滿室。見者求占。此子貴極。當爲王者之師傅也。幼齡聰黠器度寬然。識者曰。學必成功才當逸格。耳聞口誦皆謂老成。年及十歲忽發出家之意。猛利之性二親難沮貞觀十九年玄奘三藏方西域回。誓求為師。云與龍而同物。星將月以共光。俱懸釋氏之天。悉麗著明之象。初尋經論不費光陰。受具已來專攻律部。有鄴郡法礪律師。一方名器五律宗師。迷方皆俟其指南。得路咸推其鄉導。著疏十卷別是命家。見接素公知成律匠。研習三載乃見諸瑕。喟然嘆曰。古人義章未能盡善。咸亨元年發起勇心。別述開四分律記。至上元三年丙子歸京。奉詔住西太原寺。傍聽道成律師講不輟緝綴。永淳元年十軸畢功一家新立。彈糾古疏
【現代漢語翻譯】 現代漢語譯本：以慈悲的眼光進入普度眾生之門。去世后，金棺不再追隨，灰燼和遺骨也無法迴應世事。於是，人們請滑臺太守李邕為他撰寫碑文。李邕傚法司馬遷，學習班固、班昭，使懷素和他們二人一樣被後世傳頌，必定是因為他各方面的品行都與他們比肩。他不辜負懷素之前的先賢，也不愧對宣律師之後的來者。李邕的題品，不是很恰當嗎？有位淄州名叫恪的律師，精通並嚴格遵守戒律，勤奮地尋求佛法真諦。他曾經在宣律師的法會上，親自請教《鈔序》的含義。宣律師親自記錄了他的名字，並隨喜他在靈感壇的班位，最後還把他附屬於文綱門下。
唐京師恒濟寺懷素傳（賓律師）
釋懷素，姓范，祖籍南陽。他的曾祖父在唐高宗時期被選調為絳州曲沃縣丞。祖父擔任延州廣武縣令。父親強擔任左武衛長史，因此成為京兆人。他的母親李氏夢見云雷震動，因此懷孕。出生時，神光充滿整個房間。看見的人都請人占卜，說這個孩子將來會非常顯貴，會成為帝王的老師。他從小就聰明伶俐，氣度寬宏。有見識的人說，他學習必定會成功，才華必定會超越常人。他聽到的和說出的，都像老成之人。十歲時，忽然萌發出家的念頭。由於他意志堅定，父母難以阻止。貞觀十九年，玄奘（Xuanzang，唐代著名高僧）三藏從西域返回，他發誓要拜玄奘為師。懷素就像龍一樣與玄奘同類，又像星星與月亮一樣互相輝映，都懸掛在佛教的天空中，都顯現著光明之象。他開始研讀經論，不浪費任何時間。受具足戒后，專心研究律部。有鄴郡的法礪（Fali，人名）律師，是當地有名的律宗大師，迷路的人都等待他來指引方向，找到道路的人都推崇他為嚮導。他撰寫了十卷疏，別具一格。法礪律師接見懷素后，知道他能成為精通戒律的僧人。懷素研習了三年，發現了其中的一些不足之處，感嘆道，古人的義章未能盡善盡美。咸亨元年，他發起勇猛之心，另外撰寫了《四分律記》。到上元三年丙子年回到京城，奉詔住在西太原寺，一邊聽道成（Daocheng，人名）律師講經，一邊不停地編輯整理。永淳元年，十卷書完成，自成一家之說。他彈劾並糾正古疏中的錯誤
【English Translation】 English version: With compassionate eyes, enter the gate of deliverance. After death, the golden coffin no longer follows, and ashes and bones cannot answer worldly affairs. Therefore, people invited Li Yong, the prefect of Huatai, to write an epitaph for him. Li Yong emulated Sima Qian, learning from Ban Gu and Ban Zhao, so that Huaisu and the two of them would be praised by later generations, surely because his character in all aspects was comparable to theirs. He did not fail the sages before Huaisu, nor was he ashamed of those who came after Dharma Master Xuan. Is Li Yong's inscription not appropriate?
Biography of Huaisu of Hengji Temple in the Tang Dynasty Capital (by Vinaya Master Bin)
釋 Huaisu (Huaisu, a monk's name), whose surname was Fan, was originally from Nanyang. His great-grandfather was selected as the county magistrate of Quwo County in Jiangzhou during the reign of Emperor Gaozong of the Tang Dynasty. His grandfather served as the magistrate of Guangwu County in Yanzhou. His father, Qiang, served as the Chief Secretary of the Left Wuwei, thus becoming a native of Jingzhao. His mother, Li, dreamed of thunder and lightning, and thus became pregnant. At the time of his birth, divine light filled the entire room. Those who saw it asked people to divine, saying that this child would be very noble in the future and would become a teacher of emperors. From a young age, he was intelligent and broad-minded. Knowledgeable people said that his studies would surely succeed and his talent would surely surpass ordinary people. What he heard and said was like an old man. At the age of ten, he suddenly had the idea of becoming a monk. Because of his strong will, his parents could not stop him. In the nineteenth year of Zhenguan, Xuanzang (Xuanzang, a famous monk in the Tang Dynasty) returned from the Western Regions, and he vowed to become Xuanzang's disciple. Huaisu is like a dragon of the same kind as Xuanzang, and like stars and the moon shining on each other, both hanging in the Buddhist sky, both showing the image of light. He began to study scriptures and treatises, not wasting any time. After receiving the full precepts, he devoted himself to the study of the Vinaya. There was Vinaya Master Fali (Fali, a person's name) of Yejun, a famous Vinaya master in the area, and those who were lost waited for him to point the way, and those who found the way praised him as a guide. He wrote ten volumes of commentaries, which were unique. Vinaya Master Fali met Huaisu and knew that he could become a monk proficient in the precepts. Huaisu studied for three years and discovered some shortcomings in it, sighing that the ancient people's righteousness chapters were not perfect. In the first year of Xianheng, he initiated a courageous heart and wrote another 'Notes on the Four-Part Vinaya'. In the Bingzi year of the third year of Shangyuan, he returned to the capital, and was ordered to live in the West Taiyuan Temple, while listening to Dharma Master Daocheng (Daocheng, a person's name) lecturing on scriptures, he kept editing and sorting out. In the first year of Yongchun, ten volumes were completed, forming his own school of thought. He impeached and corrected the errors in the ancient commentaries.
十有六失焉。新義半千百條也。傅翼之彪搏攫而有知皆畏。乘風之震砰轟而無遠不聞。所化翕然所傳多矣。復著俱舍論疏一十五卷遺教經疏二卷鈔三卷新疏拾遺鈔二十卷四分僧尼羯磨文兩卷四分僧尼戒本各一卷。日誦金剛經三十卷。講大律已疏計五十餘遍。其餘書經畫像不可勝數。于本寺別院忽示疾。力且薾然。告秀章曰。余律行多缺一報將終。時空中有天樂瀏亮。奄然而逝。俗齡七十四。法臘五十三。葬日有鴻鶴繞塔悲鳴。至暮方散。素所撰述宗薩婆多何邪。以法密部緣化地部出化地從有部生故出受體以無表色也。又斥二宗云。相部無知則大開量中得自取大小行也。南山犯重則與天神言論。是自言得上人法也。大抵素疏出謂之新章焉。開元中嵩山賓律師造飾宗記。以解釋之對礪舊疏也。又謂為東西塔律宗。因傳習處為名耳。大曆中相國元公載奏成都寶園寺置戒壇傳新疏。以俸錢寫疏四十本法華經疏三十本。委寶園光翌傳行之。后元公命如凈公為素作傳。韋南康皋作靈壇傳授毗尼。新疏記有承襲者。刊名于石。其辭酋麗其翰兼美。為蜀中口實焉。
唐光州道岸傳
釋道岸。姓唐氏。世居穎川。是為大族。漢尚書令琳司空珍吳尚書僕射固雍州刺史彬涼鎮北將軍瑤之後也。永嘉南度遷於光州。衣冠人物暉映今
【現代漢語翻譯】 現代漢語譯本：他有十六種過失。新義有五百多條。傅翼的彪搏攫，有知覺的都畏懼他。乘風的震砰轟，沒有遠近聽不到他的聲音。所教化的人心悅誠服，所傳授的很多。又著有《俱舍論疏》一十五卷，《遺教經疏》二卷，《鈔》三卷，《新疏拾遺鈔》二十卷，《四分僧尼羯磨文》兩卷，《四分僧尼戒本》各一卷。每日誦讀《金剛經》三十卷。講解《大律》連疏計五十多遍。其餘書經畫像數不勝數。在本寺別院忽然生病，身體虛弱。告訴秀章說：『我律行多有缺失，一報將終。』當時空中有天樂響亮。安然而逝。世俗年齡七十四歲，法臘五十三年。葬日有鴻鶴繞塔悲鳴，直到傍晚才散去。素律師所撰述的宗派是薩婆多部（Sarvastivada，一切有部），因為法密部從緣化地部（Mahisasaka，彌沙塞部）而出，化地部從有部（Sarvastivada，一切有部）生，所以出受體以無表色。又斥責二宗說：『相部（Sautrantika，經量部）無知，就大開方便之門，可以自取大小行。』南山（指道宣律師）犯重戒，就與天神言論，這是自言得到上人法。大抵素律師的疏被稱為新章。開元年間，嵩山賓律師造《飾宗記》，用來解釋它，對抗舊疏。又被稱為東西塔律宗，因為傳習的處所而得名。大曆年間，相國元公上奏在成都寶園寺設定戒壇，傳新疏。用俸錢寫疏四十本，《法華經疏》三十本。委託寶園寺的光翌傳行。後來元公命如凈公為素律師作傳。韋南康皋作靈壇傳授毗尼，新疏記有承襲者，刊名于石。其辭藻華麗，其書法兼美，成為蜀中的美談。 唐光州道岸傳 釋道岸，姓唐氏，世居穎川，是為大族。漢尚書令琳、司空珍、吳尚書僕射固、雍州刺史彬、涼鎮北將軍瑤的後代。永嘉南渡遷於光州，衣冠人物光彩照人。
【English Translation】 English version: He had sixteen faults. The new meanings numbered over five hundred. The 'Biao Bo' of Fu Yi, all sentient beings feared him. The 'Zhen Peng Hong' riding the wind, no matter how far, could be heard. Those who were taught were sincerely convinced, and what was transmitted was abundant. He also authored fifteen volumes of the 'Kusha-laksana-tika' (俱舍論疏, Commentary on the Abhidharmakosa), two volumes of the 'Yui-gyo-gyo-sho' (遺教經疏, Commentary on the Sutra of the Buddha's Last Teaching), three volumes of 'Chao', twenty volumes of 'Xin Shu Shi Yi Chao' (新疏拾遺鈔, Notes on the New Commentary), two volumes of 'Si Fen Seng Ni Karma Wen' (四分僧尼羯磨文, Texts on the Karmas of Bhiksus and Bhiksunis in the Dharmaguptaka Vinaya), and one volume each of 'Si Fen Seng Ni Jie Ben' (四分僧尼戒本, Pratimoksa of Bhiksus and Bhiksunis in the Dharmaguptaka Vinaya). He recited the 'Diamond Sutra' thirty times daily. He lectured on the 'Great Vinaya' with its commentary more than fifty times. The remaining written sutras and painted images were countless. He suddenly fell ill at the separate courtyard of the temple, and his strength waned. He told Xiu Zhang, 'My conduct in the Vinaya has many deficiencies, and my retribution is coming to an end.' At that time, heavenly music resounded in the sky. He passed away peacefully. His secular age was seventy-four, and his monastic age was fifty-three. On the day of his funeral, wild geese circled the pagoda, crying mournfully, and dispersed only at dusk. The school that Lawyer Su (素) wrote about was Sarvastivada (薩婆多部, the 'All Exists' school), because the Dharmagupta school (法密部) came from the Mahisasaka school (緣化地部, the 'Earth-Causing' school), and the Mahisasaka school came from the Sarvastivada school, so the receptive body emerges with non-manifested form. He also criticized the two schools, saying, 'The Sautrantika school (相部, the 'Sutra School') is ignorant, so it widely opens the door of convenience, allowing one to take small or large practices at will.' Nanshan (南山, referring to Lawyer Daoxuan) committed a grave offense and then conversed with heavenly beings, claiming to have attained the Dharma of a superior person. In general, Lawyer Su's commentary is called the 'New Chapter'. During the Kaiyuan era, Lawyer Bin of Mount Song (嵩山賓律師) created the 'Shi Zong Ji' (飾宗記, Adornment of the School Records) to explain it, opposing the old commentary. It was also called the 'East and West Pagoda Vinaya School', named after the place of transmission and study. During the Dali era, Prime Minister Yuan Gong (相國元公) memorialized the throne to establish an ordination platform at Baoyuan Temple (寶園寺) in Chengdu to transmit the new commentary. He used his salary to write forty copies of the commentary and thirty copies of the 'Lotus Sutra Commentary'. He entrusted Guang Yi (光翌) of Baoyuan Temple to transmit and practice it. Later, Yuan Gong ordered Ru Jing Gong (如凈公) to write a biography for Lawyer Su. Wei Nankang Gao (韋南康皋) created a spiritual platform to transmit the Vinaya, and the new commentary recorded those who inherited it, engraving their names on stone. Its language was beautiful, and its calligraphy was excellent, becoming a topic of praise in Shu. Biography of Dao'an of Guang Prefecture in the Tang Dynasty 釋Dao'an (道岸), whose surname was Tang (唐), lived in Yingchuan (穎川), and was from a great clan. He was a descendant of Lin (琳), the Minister of the Han Dynasty; Zhen (珍), the Grand Commandant; Gu (固), the Minister of the Wu Dynasty; Bin (彬), the Governor of Yong Prefecture; and Yao (瑤), the General Who Pacifies the North of Liang. During the Yongjia migration to the south, he moved to Guang Prefecture, and his attire and character shone brightly.
古。岸生而不群少而奇概。爰在髫齔有若老成。齒胄膠庠徇齊墳典。猶恐聞見未博藝業有遺。遂浮江淮達洙泗探禹穴升孔堂。多歷年所矣。操翰林之鼓吹。遊學海之波瀾。討論百家商攉三教。乃嘆曰。學古入官紆金拾紫。儒教也。餐松餌柏駕鶴乘龍。道教也。不出輪迴之中俱非筏喻之義。豈若三乘妙旨六度宏功。緇銖世間掌握沙界哉。遂落髮出家洗心訪道。一音克舉四句精通。豎修律儀深入禪慧。夜夢迦葉來為導師。朝閱真經宛契冥牒。由是聲名籍甚遠近吹噓。為出世之津樑。固經行之領袖。十方龍象罔不師範焉。萬國鹓鸞無敢酬對者。向若回茲妙識適彼殊途。議才必總於四科。濟世雅符於三杰。有若越中初法師者。秘藏精微罔不明練。道高寰宇德重丘山。岸聞善若驚同聲相應。乘杯去楚杖錫游吳。雲霧一披鐘鼓齊振。期牙合契澄什聯芳。由是常居會稽龍興寺焉。揚越黎庶江淮釋子。輻輳烏合巷少居人。罕登元禮之門。且睹公超之市。岸身遺纏蓋心等虛空。不擇賢愚無論貴賤。溫顏接待善誘克勤。明鑑莫疲洪鐘必應。皆窺天挹海虛往實歸。其利博哉。無得稱也。時號為大和尚。登無畏座講木叉律。容止端嚴。辭辯清暢。連環冰釋理窟毫分。瞻仰者皆悉由衷。聽受者得未曾有。於是高僧大士心醉神傾。捐棄舊聞佩服新義
。江介一變其道大行。孝和皇帝精貫白業遊藝玄樞。聞而異焉。遣使徴召前後數介。然始入朝與大德數人同居內殿。帝因朝暇躬閱清言。雖天眷屢回而聖威難犯。凡厥目對靡不魂驚。皆向日趨風滅聽收視。岸人望雖重僧臘未高。猶淪居下筵累隔先輩。惜帝有輪王之位不起承迎。以吾為舍那之後晏然方坐。皇帝睹其高尚。伏以尊嚴偏賜衣缽。特彰榮寵。因請如來法味屈為菩薩戒師。親率六宮圍繞供養。仍圖畫于林光宮。御製畫贊。辭曰。戒珠皎潔。慧流清凈。身局五篇心融八定。學綜真典。觀通實性。維持法務。綱統僧政律藏冀兮傳芳。像教因乎光盛。比夫靈臺影像麟閣丹青。功德義殊。師臣禮異。銓擇網管統帥僧徒者。有司之任也。以岸盛德廣大至行高邈。思遍雨露特變章程。所歷都白馬中興。莊嚴薦福罔極等寺綱維總務。皆承敕命深契物心。天下以為榮。古今所未有。中宗有懷罔極追福因心。先於長安造薦福寺。事不時就作者煩勞。敕岸與工部尚書張錫。同典其任。廣開方便博施慈悲。人或子來役無留務。費約功倍。帝甚嘉之頓邀賞錫。何間昏曉既荷天澤。言酬恩地遂還光州。度人置寺。於是祇陀苑囿郁起僧坊。拘鄰比丘便為人寶。能事斯畢夫何恨哉。江海一辭星霜二紀。每懷成道之所。更迫鐘漏之期。遂去上京還
至本處。將申顧命精擇門人僧行超玄儼者。是稱上足也。克傳珠髻之寶。俾賜金口之言。右脅而臥示其泡幻也。以開元五年歲次丁巳八月十日。滅度于會稽龍興道場。時年六十有四。海竭何依。山崩安仰。天人感慟道俗哀號。執紼衣缞動盈萬計弟子龍興寺慧武寺主義海都維那道融大禹寺懷則大善寺道超齊明寺思一云明寺慧周洪邑寺懷瑩香嚴寺懷彥平原寺道綱湖州大云寺子瑀興國寺慧纂等。秀稟圭璋器承磨琢。荷導蒙之力懷栝羽之恩。思播芳塵必題貞石。乃請禮部侍郎姚奕為碑紀德。初岸本文綱律師高足也。及孝和所重其道克昌。以江表多行十誦律東南僧堅執罔知四分。岸請帝墨敕執行南山律宗。伊宗盛于江淮間者岸之力也。
唐百濟國金山寺真表傳
釋真表者。百濟人也。家在金山世為弋獵。表多蹺捷弓矢最便。當開元中逐獸之餘憩于田畎。間折柳條貫蝦蟆。成串置於水中。擬為食調。遂入山網捕。因逐鹿由山北路歸家。全忘取貫蟆歟。至明年春獵次聞蟆鳴。就水見去載所貫三十許蝦蟆猶活。表於時嘆惋。自責曰。苦哉。何為口腹令彼經年受苦。乃絕柳條徐輕放縱。因發意出家。自思惟曰。我若堂下辭親室中割愛。難離慾海莫揭愚籠。由是逃入深山以刀截髮。苦到懺悔。舉身撲地誌求戒法。誓願要期彌勒
【現代漢語翻譯】 現代漢語譯本：
到達這裡。將要陳述我所顧命精選的門人僧人行超、玄儼。他們堪稱是我的上首弟子。能夠繼承如珠髻般的珍寶（指佛法），並能傳達如金口般的教言（指佛陀的教誨）。右脅而臥（指涅槃的姿勢）是爲了昭示一切如泡沫般虛幻。于開元五年，歲次丁巳八月十日，在會稽龍興道場圓寂。享年六十四歲。如同海枯竭般失去了依靠，如同山崩塌般失去了仰仗。天人感動悲慟，僧俗哀號。拉著靈柩繩索、穿著喪服的人多達數萬。弟子龍興寺的慧武、寺主義海都維那道融、大禹寺的懷則、大善寺的道超、齊明寺的思一、云明寺的慧周、洪邑寺的懷瑩、香嚴寺的懷彥、平原寺的道綱、湖州大云寺的子瑀、興國寺的慧纂等。他們天資聰穎，品格高尚，繼承了佛法的磨練。感念著引導開蒙的恩德，懷抱著如箭羽般的教誨。想要傳播美名，必定要銘刻在堅貞的石碑上。於是請禮部侍郎姚奕撰寫碑文來記錄他們的功德。當初，岸本文綱律師是他的高足。等到孝和皇帝重視他，他的道業才得以昌盛。因為在江表一帶盛行《十誦律》，東南地區的僧人固執己見，不瞭解《四分律》。岸請求皇帝下墨敕，執行南山律宗的律法。南山律宗能夠在江淮一帶興盛，都是岸的功勞。 唐百濟國金山寺真表傳 釋真表，是百濟國人。家住在金山，世代以打獵為生。真表身手矯健，擅長弓箭。在開元年間，追逐野獸之餘，在田埂上休息。偶然折斷柳條，串起蛤蟆，做成串放在水中，打算作為食物的調料。於是進入山中用網捕獵。因為追逐鹿而從山北路回家，完全忘記了取回串蛤蟆的事情。到了第二年春天打獵時，聽到蛤蟆的叫聲，到水邊一看，去年所串的三十多隻蛤蟆還活著。真表當時嘆息惋惜，責備自己說：『真苦啊！爲了滿足口腹之慾，讓它們經年累月地受苦。』於是解開柳條，慢慢地輕輕地放生了它們。因此發願出家。自己思量說：『我如果在家中辭別父母，在室內割捨情愛，難以離開慾望的苦海，無法掙脫愚癡的牢籠。』於是逃入深山，用刀截斷頭髮，刻苦懺悔。全身撲倒在地，立志尋求戒法。發誓一定要見到彌勒（Maitreya，未來佛）。
【English Translation】 English version:
Having arrived here, I will state that the monks Xingchao and Xuanyan, whom I have carefully selected from my disciples under my deathbed commission, are worthy of being called my foremost disciples. They are capable of inheriting the treasure like a jeweled髻(髻: hair knot, representing the Dharma), and able to transmit the teachings like golden-mouthed words (referring to the Buddha's teachings). Lying on his right side (referring to the posture of Nirvana) is to show that everything is as illusory as a bubble. On the tenth day of the eighth month in the fifth year of Kaiyuan, in the year of Ding Si, he passed away at the Longxing 道場(道場: a place for religious practice) in Kuaiji. He was sixty-four years old. It is like the sea drying up, losing our reliance; like the mountain collapsing, losing our support. Gods and humans are moved to grief, monks and laity wail in sorrow. Those holding the ropes of the hearse and wearing mourning clothes numbered in the tens of thousands. Disciples such as Huiwu of Longxing Temple, Daorong, the 都維那(都維那: head of monastic affairs) of Zhuyi Temple, Huaize of Dayu Temple, Daochao of Dashan Temple, Siyi of Qiming Temple, Huizhou of Yunming Temple, Huaiying of Hongyi Temple, Huaiyan of Xiangyan Temple, Daogang of Pingyuan Temple, Ziyu of Dajun Temple in Huzhou, and Huizuan of Xingguo Temple, etc. They are gifted with intelligence and noble character, inheriting the tempering of the Dharma. They cherish the kindness of guidance and enlightenment, and hold the teachings like feathered arrows. Desiring to spread their good name, they must inscribe it on steadfast stone. Therefore, they requested Yao Yi, the 禮部侍郎(禮部侍郎: Vice Minister of the Ministry of Rites), to write an inscription to record their merits. Initially, Anben Wengang 律師(律師: Vinaya Master) was his top disciple. When Emperor Xiaohe valued him, his Dharma practice flourished. Because the 十誦律(十誦律: Daśādhyāya-vinaya) was prevalent in the Jiangbiao area, and the monks in the southeast region were stubborn and did not understand the 四分律(四分律: Dharmaguptaka-vinaya). An requested the emperor to issue an imperial decree to implement the laws of the Nanshan 律宗(律宗: Vinaya School). The Nanshan Vinaya School was able to flourish in the Jianghuai area because of An's efforts. Biography of Zhenbiao of Jinshan Temple in Baekje, Tang Dynasty 釋(釋: Monk) Zhenbiao was a person from Baekje. His family lived in Jinshan and made a living by hunting for generations. Zhenbiao was agile and skilled with bows and arrows. During the Kaiyuan period, after chasing beasts, he rested on the ridges of the fields. He casually broke willow branches, strung up frogs, made them into skewers, and placed them in the water, intending to use them as seasoning for food. Then he went into the mountains to hunt with nets. Because he chased a deer and returned home via the northern mountain road, he completely forgot to retrieve the frog skewers. When he went hunting the following spring, he heard the croaking of frogs. He went to the water and saw that the thirty or so frogs he had strung up last year were still alive. Zhenbiao sighed with regret at that time and blamed himself, saying: 'How bitter! For the sake of satisfying my appetite, I have caused them to suffer for years.' So he untied the willow branches and slowly and gently released them. Therefore, he vowed to leave home. He thought to himself: 'If I bid farewell to my parents at home and cut off love in the room, it will be difficult to leave the sea of desire and impossible to escape the cage of ignorance.' So he fled into the deep mountains and cut off his hair with a knife, repenting bitterly. He prostrated himself on the ground, determined to seek the precepts. He vowed to meet Maitreya (Maitreya, the future Buddha).
菩薩授我戒法也。夜倍日功繞旋叩搕。心心無間唸唸翹勤。經於七宵。詰旦見地藏菩薩手搖金錫為表策發教發戒緣作受前方便。感斯瑞應嘆喜遍身勇猛過前。二七日滿有大鬼現可怖相。而推表墜于巖下。身無所傷。匍匐就登石壇上。加復魔相未休。百端千緒。至第三七日質明。有吉祥鳥鳴曰。菩薩來也。乃見白雲若浸粉然。更無高下山川平滿成銀色世界。兜率天主逶迤自在儀衛陸離圍繞石壇。香風華雨且非凡世之景物焉。爾時慈氏徐步而行。至於壇所垂手摩表頂曰。善哉大丈夫。求戒如是。至於再至於三。蘇迷盧可手攘而卻。爾心終不退。乃為授法。表身心和悅猶如三禪。意識與樂根相應也。四萬二千福河常流。一切功德尋發天眼焉。慈氏躬授三法衣瓦缽。復賜名曰真表。又于膝下出二物。非牙非玉乃簽檢之制也。一題曰九者。一題曰八者。各二字。付度表云。若人求戒當先悔罪。罪福則持犯性也。更加一百八簽。簽上署百八煩惱名目。如來戒人。或九十日。或四十日。或三七日。行懺苦到精進期滿限終。將九八二簽參合百八者。佛前望空而擲其簽。墮地以驗罪滅不滅之相。若百八簽飛逗四畔。唯八九二簽卓然壇心而立者。即得上上品戒焉。若眾簽雖遠。或一二來觸九八簽。拈觀是何煩惱名。抑令前人重覆懺悔已。正
將重悔煩惱簽和九八者。擲其煩惱簽。去者名中品戒焉。若眾簽埋覆九八者。則罪不滅。不得戒也。設加懺悔過九十日得下品戒焉。慈氏重告誨云。八者新熏也。九者本有焉。囑累已天仗既回山川云霽。於是持天衣執天缽。猶如五夏比丘。徇道下山。草木為其低垂覆路。殊無溪谷高下之別。飛禽鷙獸馴伏步前。又聞空中唱告村落聚邑言菩薩出山來何不迎接。時則人民男女布發掩泥者。脫衣覆路者。氈罽𣰽毹承足者。華絪美褥填坑者。表咸曲副人情一一迪踐。有女子提半端白㲲覆於途中。表似驚忙之色迴避別行。女子怪其不平等。表曰。吾非無慈不均也。適觀㲲縷間皆是狶子。吾慮傷生避其誤犯耳。原其女子本屠家。販買得此布也。自爾常有二虎左右隨行。表語之曰。吾不入郛郭汝可導引。至可修行處則乃緩步而行。三十來里就一山坡蹲跽於前。時則掛錫樹枝敷草端坐。四望信士不勸自來。同造伽藍號金山寺焉。後人求戒。年年懺。罪者絕多今影堂中道具存焉。
系曰。表公革心變行。一日千里。果得慈氏為授戒法。此五十受中何受邪。通曰。近上法見諦自誓也。發天眼通。是證初二果也。非諦理現觀而何。專據石壇與多子塔前自誓同也。或曰。所授簽檢以驗罪滅之相。諸聖教無文。莫同諸天傳授。或魔鬼所為不
【現代漢語翻譯】 現代漢語譯本：如果（求戒者）重做懺悔，並投擲九十八支煩惱簽，如果煩惱簽被去除，這被稱為獲得中品戒。如果眾簽覆蓋了九十八支，那麼罪業就不會消滅，也無法獲得戒律。如果加上懺悔，超過九十天，就能獲得下品戒。慈氏菩薩再次告誡說：『八』指的是新熏習的煩惱，『九』指的是原本就有的煩惱。囑託完畢后，天上的儀仗隊返回，山川雲霧消散。於是，表公手持天衣，拿著天缽，就像一位五夏比丘（受戒五年以上的比丘）一樣，沿著道路下山。草木為他低垂，覆蓋道路，沒有溪谷高低的區別。飛禽猛獸馴服地走在他的前面。又聽到空中傳來聲音，告知村落聚邑：『菩薩出山了，為什麼不迎接？』當時，人民男女有的鋪開頭髮，遮蓋泥土；有的脫下衣服，覆蓋道路；有的用毛氈、地毯等物承托他的腳；有的用華麗的褥墊填平坑洼，都盡力表達敬意。有一位女子提著半匹白色的粗布，覆蓋在路途中，表現出驚慌忙亂的樣子，迴避著走開。表公覺得她這樣做不公平，（對她說）『我並非沒有慈悲心，不平等對待。只是剛才看到粗布的縫隙間都是小豬，我擔心傷害生命，避免誤犯殺戒。』原來，這位女子是屠戶出身，販賣才得到這塊布。從此以後，常常有兩隻老虎左右跟隨表公。表公對它們說：『我不進入城郭，你們可以引導我。到可以修行的地方，就慢慢行走。』走了三十多里，來到一個山坡前，老虎蹲伏跪拜在他面前。當時，表公將錫杖掛在樹枝上，鋪開草蓆端坐。四面八方的信徒不需勸說，自己前來，共同建造伽藍（寺廟），名為金山寺。後來的人求戒，年年懺悔罪業的人非常多，現在影堂中的道具還存在。 系曰：表公革新內心，改變行為，一日千里，果然得到慈氏菩薩為他授戒法。這五十種受戒方式中，屬於哪一種呢？通曰：接近上等法，見諦自誓（自己發誓）。發起天眼通，是證得初果、二果的境界。如果不是諦理現觀，又是什麼呢？專門依據石壇和多子塔前自誓，也是一樣的。或者有人說：所授的簽檢，用來驗證罪業是否消滅，在諸聖教中沒有這樣的記載，不要等同於諸天傳授，或者魔鬼所為。
【English Translation】 English version: If (the seeker of precepts) repeats repentance and throws the ninety-eight affliction tokens, if the affliction tokens are removed, this is called obtaining the middle-grade precepts. If the tokens cover the ninety-eight, then the sins will not be extinguished, and the precepts cannot be obtained. If repentance is added, exceeding ninety days, then the lower-grade precepts can be obtained. Maitreya Bodhisattva again admonished: 'Eight' refers to newly cultivated afflictions, and 'nine' refers to inherent afflictions. After the entrustment was completed, the heavenly retinue returned, and the mountains and rivers cleared. Thereupon, Bhikshu Biao held the heavenly robe and the alms bowl, like a Bhikshu of five summers (a Bhikshu ordained for more than five years), and descended the mountain along the road. The plants and trees drooped for him, covering the road, with no distinction between streams and valleys. Flying birds and fierce beasts tamely walked in front of him. Again, a voice was heard in the air, informing the villages and settlements: 'The Bodhisattva has come out of the mountain, why not welcome him?' At that time, the people, both men and women, some spread their hair to cover the mud; some took off their clothes to cover the road; some used felt and carpets to support his feet; some used gorgeous mattresses to fill the pits, all expressing their respect to the fullest extent. A woman carried half a bolt of white coarse cloth, covering it on the road, showing a look of panic and avoiding it. Bhikshu Biao felt that she was not being fair, (and said to her) 'I am not without compassion, treating you unequally. It's just that I saw just now that there were piglets in the gaps of the coarse cloth, and I was worried about harming life and avoiding the mistake of killing.' Originally, this woman was from a butcher's family and obtained this cloth through trading. From then on, two tigers often followed Bhikshu Biao on the left and right. Bhikshu Biao said to them: 'I will not enter the city, you can guide me. When you reach a place where you can practice, walk slowly.' After walking more than thirty miles, they came to a hillside, and the tigers squatted and knelt in front of him. At that time, Bhikshu Biao hung his staff on a tree branch, spread out a grass mat, and sat in meditation. Believers from all directions came without being persuaded, and together they built a Sangharama (monastery), named Jinshan Temple (金山寺). Later people sought precepts, and there were many who repented of their sins every year, and the props in the shadow hall still exist today. A verse says: Bhikshu Biao reformed his heart and changed his behavior, making rapid progress, and indeed received the precept transmission from Maitreya Bodhisattva (慈氏). Which of the fifty ways of receiving precepts does this belong to? The answer is: Approaching the superior Dharma, self-vow upon seeing the truth. Initiating the divine eye, is the state of attaining the first and second fruits. If it is not the direct realization of the truth, then what is it? It is the same as making a self-vow in front of the stone altar and the stupa of many children. Or someone says: The tokens given are used to verify whether sins are extinguished, but there is no such record in the teachings of the saints, do not equate it with the transmission of the heavens, or the actions of demons.
可為后法乎。通曰。若彰善癉惡利益不殊。彌勒天主是天傳授。非魔必矣。諸聖教中有懺罪求徴祥證其罪滅不滅。然其佛滅度彌勒降閻浮說瑜伽。豈可不為後世法耶。十誦律云。雖非佛制諸方為清凈者不得不行也。
唐安州十力寺秀律師傳
釋秀公者。齊安人也。髫年天然有離俗之意焉。既丁荼蓼便往蜀郡禮興律師。諷誦經典易若溫尋。又依之進具。果通達毗尼。乃為興公傳律上足弟子歟。如是四載入長安造宣律師門為依止之客。勤以忘勞。涉十六年不離函丈。窮幽諸部陶練數家。將首疏為宗本。然向黃州報所生地。次往安陸大揚講訓。聲美所聞諸王牧守攸共遵承。正化緇徒咸摹細行。有貞固律師居於上席。解冠諸生最顯清名。余皆後殿。其諸成業不可勝算。春秋七十餘。卒於十力寺本房焉。
唐京師崇聖寺靈㟧傳
釋靈㟧者。不知何許人也。勤乎切問靡憚尋師。干封中於西明寺躬預南山宣師法席。然其不拘常所。或近文綱。或親大慈皆求益也。末涂懼失宣意隨講收采所聞。號之曰記。以解刪補鈔也。若然者推究造義章之始。唯慈與㟧也又別撰輕重訣。故苑陵玄胄親睹其文。故援引之以解量處輕重儀焉。金革之故其訣湮滅無復可尋矣。
唐京兆崇福寺滿意傳
釋滿意。不知何許
【現代漢語翻譯】 可作為後世的法則嗎？通律師回答說：『如果能夠彰顯善行、懲罰惡行，並且利益沒有差別，而且彌勒（Maitreya，未來佛）天主是天神傳授的，那一定不是魔所為。』各種聖賢的教誨中都有懺悔罪過、祈求徵兆來驗證罪過是否滅除的方法。既然佛陀滅度后，彌勒降臨閻浮提（Jambudvipa，我們所居住的這個世界）宣說《瑜伽師地論》，怎麼能不作為後世的法則呢？《十誦律》中說：『即使不是佛陀親自製定的，只要各個地方認為是清凈的，也不得不實行。』
唐朝安州十力寺秀律師傳
釋秀公，是齊安人。從小就天然有遠離世俗的想法。等到遭遇喪事後，便前往蜀郡拜見興律師。背誦經典就像溫習一樣容易。又依止興律師受具足戒，精通毗尼（Vinaya，戒律）。於是成為興律師傳授戒律的最優秀的弟子。這樣過了四年，進入長安，到宣律師門下作為依止的客人。勤奮努力，忘記疲勞。經過十六年不離開宣律師的住所，窮盡研究各個律部的幽深之處，陶冶鍛鍊多家學說，將首疏作為根本。然後前往黃州報答出生地，接著到安陸大力弘揚講授佛法。美好的聲譽傳遍各地，各個王侯長官都共同遵從。端正教化僧侶，都傚法秀律師的細微行為。有貞固律師居住在上座，門下的學生中最顯清名，其餘的都在後排。那些學有所成的人，不可勝數。享年七十多歲，在十力寺自己的住所去世。
唐朝京師崇聖寺靈㟧傳
釋靈㟧，不知道是哪裡人。勤奮地切磋問題，不害怕尋找老師。干封年間，在西明寺親自參與南山宣律師的法席。然而他不拘泥於固定的地方，有時接近文綱，有時親近大慈，都是爲了求得更多的益處。最後害怕失去宣律師的本意，跟隨講授，收集採納所聽到的內容，稱之為『記』，用來解釋、刪減、補充鈔本。像這樣的人，推究造義章的開始，只有慈律師和靈㟧律師。又另外撰寫了《輕重訣》。所以苑陵玄胄親自看到過他的文章，所以引用它來解釋衡量處理輕重事件的儀軌。因為戰亂的緣故，這部《輕重訣》已經湮滅，無法再找到了。
唐朝京兆崇福寺滿意傳
釋滿意，不知道是哪裡人。
【English Translation】 Can it be a law for later generations? Tong replied: 'If it can manifest good deeds, punish evil, and the benefits are not different, and Maitreya (the Lord of the Future, the Buddha of the Future) is taught by the gods, then it must not be the work of demons.' In the teachings of various sages, there are methods of repenting of sins and praying for signs to verify whether sins are extinguished. Since the Buddha passed away and Maitreya descended to Jambudvipa (the world we live in) to preach the Yogacarabhumi-sastra, how can it not be a law for later generations? The Dasa-bhana-vinaya says: 'Even if it is not personally formulated by the Buddha, if it is considered pure in various places, it must be practiced.'
Biography of Lawyer Xiu of Shili Temple in Anzhou, Tang Dynasty
Shi Xiugong was a native of Qi'an. From a young age, he naturally had the intention of leaving the secular world. After encountering bereavement, he went to Shujun to visit Lawyer Xing. Reciting the scriptures was as easy as reviewing them. He also relied on Lawyer Xing to receive the full precepts and became proficient in Vinaya (discipline). Thus, he became Lawyer Xing's most outstanding disciple in transmitting the precepts. After four years, he entered Chang'an and went to Lawyer Xuan's door as a dependent guest. He worked diligently, forgetting fatigue. After sixteen years of not leaving Lawyer Xuan's residence, he exhausted the depths of various Vinaya sections, cultivating and training in various schools of thought, taking the first commentary as the foundation. Then he went to Huangzhou to repay his birthplace, and then to Anlu to vigorously promote lectures on the Dharma. The beautiful reputation spread everywhere, and various princes and governors all followed him. He rectified and educated monks, who all imitated Lawyer Xiu's subtle behaviors. Lawyer Zheng Gu resided in the upper seat, and his students were the most famous, while the others were in the back row. Those who had achieved success were countless. He died at the age of seventy in his own residence at Shili Temple.
Biography of Ling'e of Chongsheng Temple in the Capital of Tang Dynasty
Shi Ling'e, it is not known where he was from. He diligently discussed questions and was not afraid to seek teachers. During the Qianfeng period, he personally participated in Lawyer Xuan of Nanshan's Dharma seat at Ximing Temple. However, he did not adhere to a fixed place, sometimes approaching Wen Gang, sometimes approaching Da Ci, all in order to seek more benefits. In the end, fearing to lose Lawyer Xuan's original intention, he followed the lectures, collecting and adopting what he heard, calling it 'Notes', which were used to explain, delete, and supplement the transcripts. Such a person, investigating the beginning of the creation of the meaning chapter, only Lawyer Ci and Lawyer Ling'e. He also wrote The Secret of Light and Heavy. Therefore, Yuanling Xuanzhou personally saw his article, so he quoted it to explain the ritual of measuring and handling light and heavy events. Because of the war, this Secret of Light and Heavy has been lost and cannot be found again.
Biography of Manyi of Chongfu Temple in Jingzhao, Tang Dynasty
Shi Manyi, it is not known where he was from.
人也。風神峭拔識量寬和。經論旁通專于律學。武德末所遇鄴都法礪律師作疏解曇無德律。遂往摳衣明其授受。如是講導三十許年。乃傳付觀音寺大亮律師。亮方授越州曇一。盛化之間出龍象之資。無過意之門也矣。
唐京兆西明寺崇業傳
釋崇業。不知何許人也。初同弋陽道岸。學毗尼于文綱之法集。業之服勤淬礪罔怠。黌肆之間推居元長。與淄州名恪齊名。挺拔剛毅過之。美聲洋洋達于禁闥。睿宗聖真皇帝操心履道。敕以舊邸造安國寺。有詔業入承明熏修別殿。為帝授菩薩戒。施物優渥。僉回舍修菩提寺殿宇。抑由先不畜盈長之故也。開元中微疾。囑弟子曰。吾化窮數盡。汝曹堅以防川無令放逸。語訖終於所居寺之別院。業即南山之嗣孫矣。
唐越州法華山寺玄儼傳(融濟)
釋玄儼。俗姓徐氏。晉室南遷因官諸暨。遂為縣族。年始十二辭親從師。事富春僧暉。證聖元年恩制度人。始墮僧數隸懸溜寺。儼幼而明敏長則韶令。標格峻整風儀凜然。迨於弱冠乃從光州岸師咨受具戒。后乃游詣上京探賾律范。遇崇福意律師並融濟律師。皆名匠一方南山上足。咸能升堂睹奧。共所印可。由是道尊戒潔名動京師。安國授記並充大德。后還江左偏行四分。因著輔篇記十卷羯磨述章三篇。至今僧徒遠近
【現代漢語翻譯】 現代漢語譯本：
此人啊，風度神采清俊挺拔，見識氣量寬宏平和，對於經論廣泛通曉，尤其精通律學。在武德末年，他遇到了鄴都（地名，今河北臨漳一帶）的法礪律師，法礪律師著有疏解《曇無德律》（佛教戒律經典）的著作，於是他前往拜訪，虛心求教，明確了其傳承關係。像這樣講授引導了三十多年，於是將衣缽傳付給觀音寺的大亮律師。大亮律師又傳授給越州（地名，今浙江紹興一帶）的曇一。在佛教興盛的年代，能出現這樣傑出的人才，沒有超過意律師門下的了。 釋崇業，不知道是哪裡人。起初與弋陽（地名，今江西弋陽）的道岸一同，在文綱的法集處學習毗尼（佛教戒律）。崇業服勞勤勉，精進不懈，在學堂中被推舉為首領，與淄州（地名，今山東淄博一帶）的名恪齊名，但他的剛毅正直更勝一籌。美好的名聲傳到了皇宮禁地。睿宗聖真皇帝用心修行佛道，下令用舊時的府邸建造安國寺，有詔令崇業進入承明殿熏修，並在別殿為皇帝授菩薩戒。皇帝賞賜的物品非常豐厚，崇業全部捐獻出來修建菩提寺的殿宇，這大概是因為他向來不積蓄多餘財物的緣故吧。開元年間，他得了小病，囑咐弟子們說：『我的壽命將盡，你們要堅守戒律，像堤防一樣，不要放縱自己。』說完就在所居住的寺院的別院去世了。崇業就是南山律宗的後代傳人。 釋玄儼，俗姓徐氏，晉朝南遷時，他的家族因為做官而遷居到諸暨（地名，今浙江諸暨），於是成爲了當地的望族。他十二歲時辭別父母跟隨老師，侍奉富春（地名，今浙江杭州富陽區）的僧暉。證聖元年，朝廷恩準制度僧人，他才得以出家為僧，隸屬於懸溜寺。玄儼從小就聰明敏捷，長大后更加英俊優秀，品格高尚嚴謹，風度莊重肅穆。到了成年，就跟隨光州（地名，今河南信陽一帶）的岸師受具足戒。後來遊歷到京城，探究律宗的精髓。遇到了崇福寺的意律師和融濟律師，他們都是一方名匠，南山律宗的傑出弟子，都能登堂入室，領悟奧妙，都認可了玄儼的才能。因此玄儼的道行高深，戒律清凈，名聲震動京城。安國寺和授記寺都請他擔任大德。後來回到江左（指長江以東地區），專門弘揚四分律（佛教戒律之一），於是撰寫了《輔篇記》十卷、《羯磨述章》三篇，至今僧徒無論遠近
【English Translation】 English version:
This person had a distinguished and upright demeanor, a broad and peaceful mind, was well-versed in scriptures and treatises, and particularly specialized in Vinaya (Buddhist monastic rules). At the end of the Wude era (618-626 AD), he met Lawyer Fali of Yedu (a place name, around present-day Linzhang, Hebei), who had written commentaries on the Tānwúdé Lǜ (Dharmaguptaka Vinaya, a classic of Buddhist precepts). Therefore, he went to visit him, humbly seeking instruction and clarifying his lineage. He lectured and guided for more than thirty years, and then passed on his mantle to Lawyer Daliang of Guanyin Temple. Daliang then passed it on to Tanyi of Yuezhou (a place name, around present-day Shaoxing, Zhejiang). In the prosperous years of Buddhism, the emergence of such outstanding talents did not surpass the lineage of Lawyer Yi. Shichongye, it is not known where he was from. Initially, together with Dao'an of Yiyang (a place name, around present-day Yiyang, Jiangxi), he studied Vinaya (Buddhist monastic rules) at Wengang's Dharma assembly. Chongye was diligent and hardworking, striving tirelessly, and was elected as the leader in the school. He was as famous as Mingke of Zizhou (a place name, around present-day Zibo, Shandong), but his fortitude and integrity surpassed him. His good reputation reached the imperial palace. Emperor Ruizong Shengzhen was devoted to practicing the Buddhist path and ordered the construction of Anguo Temple on the site of his former residence. An edict ordered Chongye to enter Chengming Hall for spiritual cultivation and to bestow the Bodhisattva precepts on the emperor in a separate hall. The emperor's rewards were very generous, and Chongye donated all of them to build the halls of Bodhi Temple, probably because he never accumulated excess wealth. During the Kaiyuan era (713-741 AD), he fell ill and instructed his disciples, saying, 'My life is coming to an end. You must firmly uphold the precepts, like a dike preventing floods, and do not indulge yourselves.' After speaking, he passed away in the separate courtyard of the temple where he lived. Chongye was a descendant of the Nanshan Vinaya School. Shi Xuanyan, his secular surname was Xu. During the Southern migration of the Jin Dynasty, his family moved to Zhuji (a place name, around present-day Zhuji, Zhejiang) due to official duties, and thus became a prominent family in the county. At the age of twelve, he bid farewell to his parents and followed his teacher, serving Senghui of Fuchun (a place name, around present-day Fuyang District, Hangzhou, Zhejiang). In the first year of Zheng Sheng (695 AD), the court granted permission to ordain monks, and he was able to become a monk, affiliated with Xuanliu Temple. Xuanyan was intelligent and quick-witted from a young age, and even more handsome and outstanding as he grew older, with a noble and rigorous character and a dignified demeanor. When he reached adulthood, he followed Master An of Guangzhou (a place name, around present-day Xinyang, Henan) to receive the full precepts. Later, he traveled to the capital to explore the essence of the Vinaya School. He met Lawyer Yi of Chongfu Temple and Lawyer Rongji, both of whom were famous masters in their respective areas, outstanding disciples of the Nanshan Vinaya School, who could both enter the hall and comprehend the mysteries, and they both recognized Xuanyan's talent. Therefore, Xuanyan's practice was profound, his precepts were pure, and his reputation shook the capital. Anguo Temple and Shouji Temple both invited him to serve as a great virtue. Later, he returned to Jiangzuo (referring to the area east of the Yangtze River), specializing in promoting the Four-Part Vinaya (one of the Buddhist precepts), and thus wrote Supplementary Notes in ten volumes and Commentary on Karma in three volumes, which are still used by monks far and wide
傳寫。初光州岸公。嘗因假寐忽夢神僧。謂曰。玄儼當爲法器。云何教以小乘。后乃命宣般若。由是研精覃思採摭舊學。撰金剛義疏七卷。古德所不解先達所未詳。我則發揮光明若指諸掌。誓以一生宣講百遍。越邑精舍時稱法華。晉沙門曇翼曾結庵山巔。入是法三昧感遍吉菩薩。徒觀其塔類多寶涌出以證經宮如轉輪飛行而聽法。雙烏所以示兆今尚翔鳴。六象所以呈奇。時猶隱現。不可得而思議者。蓋斯之謂歟。信如來之福庭。是菩薩之隱岳。儼乃考盤是卜束缽深棲。建置戒壇招集律行。若夫秦衡上士燕代高僧。數若稻麻算同竹葦。伏膺請益躡屩擔簦。宴坐不出幾三十載。開元二十四年。帝親注金剛般若經。詔頒天下普令宣講。都督河南元彥沖躬。請儼重光聖日。遂闡揚幽贊允合天心。令盲者見日月之光。聾者聞雷霆之響。儼之演暢蓋有力焉。夫樂小法者迷自我而為病。通大方者懵開空之法道。若夫會三歸一觸理冥事。自優波離已下猶或病諸。而儼綱紀小乘演暢大法。晤佛境之非有識魔界之為空。故能使涅槃將生死一如煩惱與菩提齊致。發心而登佛地非我而誰。白黑歸依當仁不讓。昔僧護法師常居石城宴坐青壁。仰其中峰如有佛像。愿造十丈以圖兜率。良愿未諧護公長逝。梁武皇帝詔僧祐律師馳傳經理。規模刻劃意匠才
施。俄而山冢崒崩全身坐現。合高百餘尺。雖金石絲竹四天之供施常聞功德莊嚴十地之雕鐫尚闕。儼乃內傾衣缽外率檀那。布以黃金之色。镕以白銀之相。銅錫鉛鍇球琳瑯玕。七寶由是渾成。八珍於焉具足。雖寶積獻蓋界現三千。迦葉貢衣金逾十萬。如須彌之現於大海。若杲日之出於高山。此又儼之功德不可思議者也。故洛州刺史徐嶠工部尚書徐安貞。咸以宗室設道友之禮。國子司業康希銑太子賓客賀知章朝散大夫杭州臨安縣令朱元慎。亦以鄉曲具法朋之契。開元二十六載。恩制度人。採訪使潤州刺史齊浣越州都督景誠採訪盧見義泗州刺史王弼。無不停旟凈境稟承法訓。齊公乃方舟結乘。奉迎儼于丹陽餘杭吳興諸郡。令新度釋子躬授具戒。自廣陵迄于信安。地方千里。道俗受法者殆出萬人。凡禮佛名經一百遍。設無遮大會十筵。而入境住持舉無與比。夫秉法傳授從佛口生。有門人法華曇俊崇默龍興崇一開元智符稱心崇義香嚴懷節寶林洪霈覺引灌頂。皆不傾油缽無漏浮囊。經不云乎。如旃檀林旃檀圍繞。如師子王師子圍繞。信儼之威神有在。而法主之功德不刊。將知三界無安百靈共盡。此生已適於后息他世應見於前心。以天寶元載歲次壬午緣化已畢。十一月三日現疾于繩床。七日午時坐終於戒壇院。春秋六十有八。粵其
月二十五日窆于寺南秦山之下。高樹雙塔光明逾于白雲。列植千松秀色羅于明月。經始則神邕崇曉。住持則唯湛道昭。並躬護聖場親傳智印。其餘三千門人五百弟子。承般若之深法受毗尼之密行。盡號顓門。無待彌勒。天寶十五載歲次景申。萬齊融述頌德碑焉。
唐杭州靈智寺德秀傳
釋德秀。俗姓孫氏。富陽人也。少出塵區早棲梵宇。當圓戒檢正護浮囊。匪定常師留神律府。講談之外嘗哀鬼神乏食。恒以深更施其飲食。浙汭之民傾誠畏服。及終於定山頗多靈異則天寶初載也遷神座入塔。時天降舍利七顆。門人以瓶盛之。緘于其塔。或發之見秀齒上生舍利紛紛而墜。後人還累甓成浮圖。鄉人云。恒有白蛇蟠屈守塔。樵牧之童無敢近者。
唐開業寺愛同傳(玄通)
釋愛同。俗姓趙氏。本天水人也。代襲冠冕弱齡挺拔。惠然肯來為佛家子。具戒后講彌沙塞律。遠近師稟若鱗羽宗乎鯤鳳也。昔南宋朝罽賓三藏覺壽。譯成此律。因出羯磨一卷。時運遷移其本零落。尋求不獲學者無依。同遂于大律之內抄出羯磨一卷。彼宗學者盛傳流佈。被事方全。孝和之世神龍中。盛重翻宣。同與文綱等參預譯場。推為證義。義凈所出之經。同有力焉。著五分律疏十卷。復遺囑西明寺玄通律師重施潤色。后安史俶擾
【現代漢語翻譯】 現代漢語譯本：
于（某年某月）二十五日，將（德秀）安葬在寺廟南邊的秦山腳下。高聳的樹木和雙塔，其光明勝過白雲。成排種植的千棵松樹，其秀麗景色如同籠罩在明月之中。開始建造時，有神邕（含義：指有神靈庇佑的祥和景象）崇尚黎明。主持寺廟時，唯有湛道（含義：精湛的佛法）昭示（佛法）。他們都親自守護這神聖的場所，親身傳授智慧的印記。其餘的三千門人和五百弟子，繼承般若（含義：智慧）的深奧佛法，接受毗尼（含義：戒律）的秘密修行，都被稱為專修佛法的人，無需等待彌勒佛（含義：未來佛）的到來。天寶十五年，歲次景申，萬齊融撰寫了頌揚德行的碑文。
唐杭州靈智寺德秀傳
釋德秀，俗姓孫氏，是富陽人。年少時就脫離塵世，早早地居住在寺廟裡。當他受圓滿戒時，行為端正，守護著自己的身體。不以固定的老師為師，而是留心研究律宗。講經說法之外，常常哀憐鬼神缺乏食物，總是深夜施捨食物給它們。浙汭（含義：浙江一帶）的百姓都真心誠意地敬畏順服他。等到他圓寂在定山時，有很多靈異的事情發生，那是天寶初年。後來將他的神座遷入塔中。當時天空降下七顆舍利（含義：佛教聖物）。門人用瓶子盛放舍利，封存在塔中。有人打開塔，看見德秀的牙齒上生長出舍利，紛紛墜落。後人又用磚頭壘成佛塔。鄉里人說，經常有白蛇盤踞守護著塔，砍柴放牧的孩童沒有敢靠近的。
唐開業寺愛同傳(玄通)
釋愛同，俗姓趙氏，原本是天水人。世代都是達官顯貴，年少時就才華出衆。他欣然前來，成為佛家的弟子。受具足戒后，講授《彌沙塞律》。遠近的人都以他為師，就像魚鱗和羽毛依附鯤鵬一樣。從前南宋朝的罽賓三藏覺壽（含義：克什米爾來的三藏法師覺壽），翻譯成了這部律典。因為翻譯出了《羯磨》一卷，當時時局變遷，原本散失零落，尋求不到，學者沒有依據。愛同於是從《大律》中抄出《羯磨》一卷。那些宗派的學者盛行傳抄流佈，事情才得以完備。在孝和皇帝的時代，神龍年間，盛大地重新翻譯經典。愛同與文綱等人蔘與翻譯，被推舉為證義。義凈（含義：唐代著名譯經師）所翻譯的經典，愛同也出了力。他撰寫了《五分律疏》十卷，又遺囑西明寺的玄通律師重新潤色。後來安史之亂爆發
【English Translation】 English version:
On the 25th day (of a certain month), (De Xiu) was buried at the foot of Mount Qin, south of the temple. The tall trees and twin pagodas, their light surpassing the white clouds. Rows of a thousand pine trees planted, their beautiful scenery like being shrouded in the bright moon. When construction began, Shen Yong (meaning: auspicious scene blessed by gods) revered the dawn. When presiding over the temple, only Zhan Dao (meaning: profound Dharma) proclaimed (the Dharma). They both personally guarded this sacred place and personally transmitted the seal of wisdom. The remaining three thousand disciples and five hundred followers, inheriting the profound Dharma of Prajna (meaning: wisdom), receiving the secret practice of Vinaya (meaning: precepts), were all called specialists in Dharma, without waiting for the arrival of Maitreya (meaning: the future Buddha). In the fifteenth year of Tianbao, the year of Jingshen, Wan Qirong wrote a stele praising his virtue.
Biography of De Xiu of Lingzhi Temple in Hangzhou, Tang Dynasty
釋De Xiu, whose secular surname was Sun, was a native of Fuyang. He left the mundane world at a young age and resided in temples early on. When he received the complete precepts, he was upright in conduct and guarded his body. He did not take a fixed teacher but paid attention to the study of the Vinaya school. Besides lecturing on scriptures, he often pitied the ghosts and spirits who lacked food, and always gave them food late at night. The people of Zherui (meaning: the Zhejiang area) sincerely revered and obeyed him. When he passed away at Mount Ding, many miraculous events occurred, which was in the early years of Tianbao. Later, his spirit seat was moved into the pagoda. At that time, seven Shariras (meaning: Buddhist relics) fell from the sky. The disciples put the Shariras in bottles and sealed them in the pagoda. Someone opened the pagoda and saw Shariras growing on De Xiu's teeth, falling one after another. Later generations built a pagoda with bricks. The villagers said that there was often a white snake coiled around guarding the pagoda, and the children who chopped wood and grazed cattle dared not approach it.
Biography of Ai Tong of Kaiye Temple, Tang Dynasty (Xuan Tong)
釋Ai Tong, whose secular surname was Zhao, was originally from Tianshui. For generations, his family had been high-ranking officials, and he was outstanding at a young age. He gladly came to be a disciple of Buddhism. After receiving the full precepts, he lectured on the 《Mahisasaka Vinaya》. People from far and near regarded him as a teacher, like scales and feathers clinging to the Kunpeng. In the past, the Kashmir Tripitaka Jue Shou of the Southern Song Dynasty translated this Vinaya. Because he translated a volume of 《Karma》, the original was lost and scattered due to the changes of the times, and it could not be found, so scholars had no basis. Ai Tong then copied a volume of 《Karma》 from the 《Great Vinaya》. Scholars of that sect widely copied and circulated it, and things were complete. During the reign of Emperor Xiaohe, in the Shenlong era, the scriptures were grandly re-translated. Ai Tong and Wen Gang and others participated in the translation and were recommended as witnesses. Ai Tong also contributed to the scriptures translated by Yijing (meaning: a famous translator of scriptures in the Tang Dynasty). He wrote ten volumes of 《Commentary on the Five-Part Vinaya》, and also instructed the lawyer Xuan Tong of Ximing Temple to re-polish it. Later, the Anshi Rebellion broke out.
焚燎喪寺。今無類矣。
唐五臺山詮律師傳
釋詮律師者。五臺縣人也。彩服出家冠年受戒。儀則清雅眾稟綱繩。習毗尼宗秘菩薩行。詮除訓徒外守默無撓。遠近有事靡不豫知。人謂為得他心通也。一食終日弊衣遮體。不貯顆粒房無縷綜。其強本節用造次不可及也。入滅之日祥雲郁密天樂錚摐。闔寺僧徒皆聞異香馚馥。乃召集寺眾執手告辭囑累門人加趺而滅云。
唐揚州龍興寺法慎傳
釋法慎。姓郭氏。江都人也。孩抱之歲誓齒空門。親愛所鐘志不可奪。從遙臺成律師受具戒。依太原寺東塔體解律文絕其所疑。時賢推服。或一言曲分于象表。精理自得於環中。聲振京師如晞愛日。諸寺眾請綱領。乃默然而東歸。既還揚都俯允郡愿恒誦金剛般若經如意輪。般若佛心我得此心。眾生亦得。如意勝愿我如此愿。眾生亦如。謂天臺止觀包一切經義。東山法門是一切佛乘。色空兩亡定慧雙照。不可得而稱也。慎暑不攝齊。食不求飽。居不易坐。四方舍施歸於大眾。一身有無均于最下。朝廷之士銜命往還。路出維揚終歲百數。不踐門閾以為大羞。仰承一盻如洗飢渴。慎與人子言依于孝。與人臣言依于忠。與人上言依于仁。與人下言依于禮。佛教儒行合而爲一。學者流誤。故親校經論延來者聽受。故大起僧
【現代漢語翻譯】 現代漢語譯本： 焚燒寺廟。現在已經沒有同類的事情了。
唐五臺山詮律師傳
釋詮律師，五臺縣人。（五臺縣：今山西省忻州市五臺縣）從小就出家，成年後受戒。他的儀容舉止清雅，是眾人學習的榜樣。他學習毗尼宗（毗尼宗：佛教的律宗）的教義，秘密地修菩薩行。詮律師除了教導弟子外，總是保持沉默，不被打擾。遠近發生的事情，沒有他預先不知道的。人們認為他得到了他心通（他心通：佛教六神通之一，能知他人心念）。他一天只吃一頓飯，穿著破舊的衣服遮蓋身體。不儲存糧食，房間里沒有一絲絲的絲線。他節儉的品格，是倉促之間無法達到的。入滅（入滅：佛教指僧人去世）之日，祥雲密集，天樂響亮。整個寺廟的僧人都聞到了奇異的香味。於是召集寺廟的僧眾，執手告別，囑咐門人，然後結跏趺坐而去世。
唐揚州龍興寺法慎傳
釋法慎，姓郭，江都人。（江都：今江蘇省揚州市）還在襁褓之年就立志出家。即使是父母的疼愛也無法改變他的志向。跟隨遙臺成律師受具足戒（具足戒：佛教僧侶受的最高戒律）。依靠太原寺東塔體律師講解律文，消除了他所有的疑惑。當時的賢人都很佩服他。有時一句委婉的話語也能分辨出事物的表象，精妙的道理自然能在心中領悟。他的名聲傳遍京師，如同渴望陽光一樣。各寺廟都請他擔任綱領（綱領：指主持僧事）。但他默默地向東返回。回到揚州后，答應了郡里的請求，經常誦讀《金剛般若經》（《金剛般若經》：佛教經典）和《如意輪》（《如意輪》：佛教經典）。般若佛心（般若佛心：指智慧的佛心），我得到了這種心，眾生也能得到。如意勝愿（如意勝愿：指圓滿的願望），我如此發願，眾生也能如此。他認為天臺止觀（天臺止觀：天臺宗的修行方法）包含了所有經書的義理，東山法門（東山法門：禪宗的法門）是一切佛的乘載。色空兩亡（色空兩亡：指色和空都不存在），定慧雙照（定慧雙照：指禪定和智慧同時照耀），無法用言語來形容。法慎夏天不穿整齊的衣服，吃飯不求飽，居住不求安逸。四方施捨的財物都歸於大眾，自身的一切都與最底層的人一樣。朝廷的官員奉命往來，路過揚州一年有數百次，不踏入他的門檻，認為是很羞愧的事情。仰慕他的風采，如同飢渴的人得到食物一樣。法慎與人子談論孝道，與人臣談論忠誠，與人上談論仁愛，與人下談論禮儀。佛教的教義和儒家的行為合二為一。學者們流於錯誤，所以親自校對經論，延請來者聽受。因此，大規模地興建僧
【English Translation】 English version: Burning temples. Now there is no such thing anymore.
Biography of Vinaya Master Quan of Mount Wutai in the Tang Dynasty
Vinaya Master Shi Quan was a native of Wutai County. (Wutai County: now Wutai County, Xinzhou City, Shanxi Province) He left home at a young age and received the precepts when he came of age. His demeanor was elegant, and he was a model for the masses. He studied the teachings of the Vinaya School (Vinaya School: the Buddhist Vinaya School) and secretly practiced the Bodhisattva path. Apart from teaching his disciples, Vinaya Master Quan always remained silent and undisturbed. He knew in advance what was happening far and near. People thought he had attained telepathy (telepathy: one of the six supernatural powers of Buddhism, the ability to know the thoughts of others). He ate only one meal a day and wore tattered clothes to cover his body. He did not store grain, and there was not a single thread in his room. His frugality was unattainable in a hurry. On the day of his Parinirvana (Parinirvana: Buddhist term for the death of a monk), auspicious clouds gathered densely, and heavenly music resounded. All the monks in the temple smelled a strange fragrance. So he gathered the monks of the temple, said goodbye holding their hands, and instructed his disciples, then sat in the lotus position and passed away.
Biography of Dharma Master Shen of Longxing Temple in Yangzhou in the Tang Dynasty
Dharma Master Shi Shen, surnamed Guo, was a native of Jiangdu. (Jiangdu: now Yangzhou City, Jiangsu Province) He vowed to leave home when he was still in his infancy. Even the love of his parents could not change his ambition. He received the full precepts (full precepts: the highest precepts received by Buddhist monks) from Vinaya Master Cheng of Yaotai. Relying on Vinaya Master Ti of the East Pagoda of Taiyuan Temple to explain the Vinaya texts, he eliminated all his doubts. The wise men of the time admired him very much. Sometimes a euphemistic word could distinguish the appearance of things, and subtle truths could naturally be understood in the heart. His reputation spread throughout the capital, like longing for sunshine. The temples all invited him to serve as the leader (leader: refers to presiding over monastic affairs). But he silently returned east. After returning to Yangzhou, he agreed to the request of the prefecture and often recited the 'Diamond Sutra' ('Diamond Sutra': Buddhist scripture) and the 'Cintamanicakra' ('Cintamanicakra': Buddhist scripture). Prajna Buddha-mind (Prajna Buddha-mind: refers to the wisdom of the Buddha-mind), I have attained this mind, and all beings can also attain it. As-you-wish supreme vow (As-you-wish supreme vow: refers to the perfect vow), I make this vow, and all beings can also do so. He believed that the Tiantai Zhi-guan (Tiantai Zhi-guan: the practice method of the Tiantai School) contained the meaning of all the scriptures, and the Dongshan Dharma-gate (Dongshan Dharma-gate: the Dharma-gate of Zen Buddhism) was the vehicle of all Buddhas. The two losses of form and emptiness (the two losses of form and emptiness: refers to the non-existence of both form and emptiness), the dual illumination of Samadhi and wisdom (the dual illumination of Samadhi and wisdom: refers to the simultaneous illumination of meditation and wisdom), cannot be described in words. Dharma Master Shen did not wear neat clothes in summer, did not seek to be full when eating, and did not seek comfort in living. The wealth donated from all directions was given to the masses, and everything of his own was the same as the lowest people. Officials of the imperial court traveled back and forth on orders, passing through Yangzhou hundreds of times a year, and considered it a great shame not to step into his threshold. Admiring his demeanor was like a hungry and thirsty person getting food. Dharma Master Shen spoke of filial piety with sons, loyalty with ministers, benevolence with superiors, and propriety with inferiors. The teachings of Buddhism and the practices of Confucianism are combined into one. Scholars are prone to errors, so he personally proofread the scriptures and invited those who came to listen and receive. Therefore, he built a large-scale sangha
坊將警群迷。故廣圖菩薩因地。善護諸命。故曲濟眾生壽量。以文字度人。故工於翰墨。以法皆佛法。故兼采儒流以我慢為防。故自負衣缽。以規規為任故綱正緇林。以發揮道宗。故上行恭禮。以感慕遺蹟。故不遠他邦。以龍象參議。故再至京國。以軌度端明。故研精律部歟。黃門侍郎盧藏用才高名重罕于推挹。一見於慎慕味循環不能離坐。退而嘆曰。宇宙之內信有高人。黃門于院中置以經藏嚴以香燈。天地無疆像法常在。太子少保陸象先兵部尚書畢構少府監陸餘慶吏部侍郎嚴挺之河南尹崔希逸太尉房管中書侍郎平章事崔渙禮部尚書李憕辭人王昌齡著作郎綦母潛僉所瞻奉愿同灑掃。感動朝宰如此。以天寶七載十月十四日。晨興盥漱就胡牀加趺。心奉西方既嚑而滅于龍興寺別院。春秋八十三。夏六十二。緇素弟子北距泗沂南逾嶺徼。望哭者千族。會葬者萬人。其上首曰會稽曇一閩僧懷一南康崇睿晉陵義宣錢塘譚山寺惠鸞洛京法瑜崇元鶴林寺法勵法海維揚惠凝明幽靈祐靈一等。罔不成樂說辯才入法華三昧。眾所知識物之依怙。天上甘露正味調柔。人中象王利根成熟。音樂樹下長流福慧之泉。雪山峰頂仰見清涼之月。金剛決定煩惱無餘優曇開敷香潔盈滿。法施之恩郡居之感。哀奉色身經始靈塔于蕪城西蜀岡之原。像教也幽公
自幼及衰恒所親侍。后請吏部員外郎趙郡李華為碑紀述。大曆八年癸丑十二月也。大理司直張從申書趙郡李陽冰題額其塔。亦幽公經度建塔之地。廣袤如素高卑得中。周臨四衢平視千里。門人環蒔列柏薦以名香。其塔屬會昌中例皆毀焉。
唐杭州華嚴寺道光傳
釋道光。姓褚氏。喻齔出家方冠受具。詣光州和尚學通毗尼。於時夏淺德崇壇場屬望。蓋天賚真士為東南義虎。雲雨慈昧笙鏞道聲。光持法華經創塔廟。洎沒身不怠也。上元元年庚子仲秋示疾終於本寺。春秋七十九。法臘五十八。是日馳陽昧昧淫雨㴓㴓。烈風崇朝嘉木為折。乃東土福盡之徴也。俄然喜氣五色亭亭如蓋。移晷不散偏映精廬。即西方往生之意也。初光未歿。其月三日質明。支疾凝神依色身觀。彌陀具相現在其前。滿庭碧華昔所未睹者。四日昧爽有異人請光為和尚。遂開目彈指曰。但發菩提心。至五日曼陀羅華自天而雨。門人神烈義津。追慕弗遑。各分法味。流佈行化香火無窮云。
唐揚州大云寺鑑真傳
釋鑑真。姓淳于氏。廣陵江陽縣人也。總丱俊明器度宏博能典謁矣。隨父入大云寺。見佛像感動夙心。因白父求出家。父奇其志許焉。登便就智滿禪師循其獎訓。屬天后長安元年詔于天下度僧。乃為息慈配住本寺。后改為龍
【現代漢語翻譯】 現代漢語譯本： 自幼年直至老年，（道光）一直被親近侍奉。後來請吏部員外郎、趙郡人李華為其撰寫碑文。時間是大曆八年癸丑年十二月。大理司直張從申書寫，趙郡人李陽冰題寫塔額。也是幽公規劃建造佛塔的地點，廣闊高聳適中，周圍四通八達，視野開闊。門人環繞種植柏樹，敬獻名貴香火。這座佛塔在會昌年間被按照慣例全部拆毀。
唐杭州華嚴寺道光傳
釋道光（Shi Daoguang），姓褚（Chu）。年幼出家，成年後受具足戒。前往光州和尚處學習，精通毗尼（Vinaya，戒律）。當時正值夏季，道光德行高尚，被壇場寄予厚望。實在是上天賜予的真士，是東南地區的義虎。他的教化如雲雨般滋潤，慈悲深厚，笙鏞之聲與講經說法之聲交相輝映。道光持誦《法華經》，建立塔廟，直至去世都不懈怠。上元元年庚子年仲秋，示現疾病，最終在本寺圓寂，享年七十九歲，僧臘五十八年。當天陽光昏暗，陰雨連綿，狂風整日吹刮，連高大的樹木都被折斷，這是東土福報將盡的徵兆啊。不久，出現喜慶之氣，五色光芒高高聳立如傘蓋，過了很久都不消散，偏偏映照著道光的精舍，這是往生西方的徵兆啊。起初，道光未去世時，當月三日清晨，他支撐著病體，凝聚精神，依照色身觀想，阿彌陀佛（Amitabha）具足莊嚴的法相顯現在他面前，滿庭的碧色蓮花，是以前從未見過的景象。四日黎明時分，有奇異之人請道光為和尚。於是道光睜開眼睛，彈指說道：『但發菩提心（Bodhi-citta，覺悟之心）』。到了五日，曼陀羅花（Mandala flower）從天而降。門人神烈、義津，追思仰慕，來不及悲傷，各自分擔道光的法味，流佈弘揚，香火綿延不絕。
唐揚州大云寺鑑真傳
釋鑑真（Jianzhen），姓淳于（Chunyu），是廣陵江陽縣人。年少聰慧，氣度宏大，能夠掌管事務。跟隨父親進入大云寺，見到佛像，被觸動了宿世的善根，於是告訴父親請求出家。父親驚奇他的志向，答應了他。鑑真於是跟隨智滿禪師，遵循他的教導。適逢天后長安元年，詔令天下度僧，於是鑑真被分配到本寺居住，法號息慈。後來寺廟改名為龍
【English Translation】 English version: From childhood to old age, (Daoguang) was constantly attended to with reverence. Later, Li Hua from Zhao Commandery, who was serving as a secretary in the Ministry of Personnel, was invited to write his epitaph. This was in the twelfth month of the Gui Chou year, the eighth year of the Dali era. Zhang Congshen, a judicial officer of the Court of Judicial Review, wrote the inscription, and Li Yangbing from Zhao Commandery inscribed the title of the pagoda. It was also the site where Yougong planned and built the pagoda, which was vast and tall, and appropriately proportioned. It was surrounded by thoroughfares on all sides, offering a clear view for miles. Disciples planted rows of cypress trees around it, offering precious incense. This pagoda was completely destroyed during the Huichang era, as was the custom.
Biography of Daoguang of Huayan Temple in Hangzhou during the Tang Dynasty
The monk Daoguang (Shi Daoguang), whose surname was Chu (Chu), left home at a young age and received full ordination upon reaching adulthood. He went to study with a monk in Guang Prefecture, becoming proficient in the Vinaya (Vinaya, monastic rules). At that time, it was early summer, and Daoguang's virtue was highly esteemed, with the monastic community placing great hope in him. He was truly a gifted scholar sent by Heaven, a 'righteous tiger' of the Southeast. His teachings were as nourishing as clouds and rain, his compassion profound, and the sounds of musical instruments and the preaching of the Dharma resonated together. Daoguang upheld the Lotus Sutra, established pagodas and temples, and never tired of these efforts until his death. In the mid-autumn of the Gengzi year, the first year of the Shangyuan era, he manifested illness and finally passed away at this temple, at the age of seventy-nine, with fifty-eight years of monastic life. On that day, the sunlight was dim, the rain was incessant, and a strong wind blew all day, even breaking tall trees. This was a sign that the blessings of the Eastern Land were coming to an end. Soon after, an auspicious atmosphere appeared, with five-colored light standing tall like a canopy, not dissipating for a long time, and shining particularly on Daoguang's hermitage. This was a sign of rebirth in the Western Pure Land. Initially, before Daoguang passed away, on the third day of that month, at dawn, he supported his illness, concentrated his mind, and contemplated his physical form. Amitabha (Amitabha) Buddha, with his complete and majestic form, appeared before him, and the courtyard was filled with green lotuses, a sight never seen before. On the fourth day, at daybreak, a strange person invited Daoguang to be a teacher. Thereupon, Daoguang opened his eyes, snapped his fingers, and said, 'Just generate Bodhi-citta (Bodhi-citta, the mind of enlightenment)'. On the fifth day, Mandala flowers (Mandala flower) rained down from the sky. His disciples, Shenlie and Yijin, deeply missed him and were unable to grieve properly, each taking on Daoguang's Dharma teachings, spreading and propagating them, with the incense fire continuing endlessly.
Biography of Jianzhen of Dayun Temple in Yangzhou during the Tang Dynasty
The monk Jianzhen (Jianzhen), whose surname was Chunyu (Chunyu), was a native of Jiangyang County in Guangling. He was intelligent and bright from a young age, with a grand demeanor, and was capable of managing affairs. He followed his father into Dayun Temple, and upon seeing the Buddha images, he was moved by his past karmic roots. Therefore, he told his father that he wished to leave home. His father was surprised by his ambition and agreed. Jianzhen then followed the Chan master Zhiman, following his teachings. It happened that in the first year of the Chang'an era under Empress Wu Zetian, an edict was issued throughout the land to ordain monks, so Jianzhen was assigned to reside in this temple, with the Dharma name Xici. Later, the temple was renamed Long
興。殆中宗孝和帝神龍元年。從道岸律師受菩薩戒。景龍元年詣長安。至二年三月二十八日于實際寺依荊州恒景律師邊得戒。雖新發意有老成風。觀光兩京名師陶誘。三藏教法數稔該通。動必研幾曾無矜伐。言旋淮海以戒律化誘。郁為一方宗首。冰池印月適足清明。貌座揚音良多響答。時日本國有沙門榮睿普照等。東來募法用補缺然。于開元年中達于揚州。爰來請問。禮真足曰。我國在海之中。不知距齊州幾千萬里。雖有法而無傳法人。譬猶終夜有求于幽室非燭何見乎。愿師可能輟此方之利樂為海東之導師乎。真觀其所以察其翹勤。乃問之曰。昔聞南嶽思禪師生彼為國王興隆佛法。是乎。又聞彼國長屋曾造千袈裟來施中華名德。復于衣緣繡偈云。山川異域風月同天。寄諸佛子共結來緣。以此思之誠是佛法有緣之地也。默許行焉。所言長屋者則相國也。真乃慕比丘思托等一十四人。買舟自廣陵赍經律法離岸。乃天寶二載六月也。至越州浦止署風山。真夜夢甚靈異。才出洋遇惡風濤。舟人顧其垂沒。有投棄𣝕香木者。聞空中聲云。勿棄投。時見舳艫各有神將介甲操仗焉。尋時風定俄漂入蛇海。其蛇長三丈餘。色若錦文。后入魚海。魚長尺餘。飛滿空中。次一洋純見飛鳥。集於舟背壓之幾沒洎出鳥海乏水。俄泊一島。池且泓
澄人飲甘美。相次達于日本。其國王歡喜迎入城大寺安止。初于盧遮那殿前立壇。為國王授菩薩戒。次夫人王子等。然後教本土有德沙門足滿十員。度沙彌澄修等四百人。用白四羯磨法也。又有王子一品親田。舍宅造寺號招提。施水田一百頃。自是已來長敷律藏受教者多。彼國號大和尚。傳戒律之始祖也。以日本天平寶字七年癸卯歲五月五日無疾辭眾坐亡。身不傾壞。乃唐代宗廣德元年矣。春秋七十七。至今其身不施苧漆。國王貴人信士時將寶香涂之。僧思托著東征傳祥述焉。
唐杭州天竺山靈隱寺守直傳
釋守直。字堅道。錢塘人也。姓范氏。齊信安太守瑝之八葉。禮既冠眾君子器之。夙有丘園之期。不顧玄纁之錫。遂詣蘇州支硎寺圓大師所受具足律儀。是夜眼中光現長一丈餘。持久方滅。蓋得戒之驗也。后抵江陵依真公。三年練行。尋禮天下二百餘郡。聖蹟所至無不至焉。見無畏三藏為受菩薩戒。聞普寂大師傳楞伽心印。講起信宗論二十餘遍。南山律鈔四十遍。平等一雨大小雙機。在乎圓音未嘗少異乃立愿誦華嚴經。還於中宵夢神人施珠一顆。及覺惘惘然如珠在握。是歲入五臺山轉華嚴經二百遍。追夙心也。宏覽大藏經三過。廣正見也。至開元二十六年有制舉高行。俗道請正名隸大林寺。后移籍天竺
【現代漢語翻譯】 現代漢語譯本：澄人飲（Chéng rén yǐn，人名）到達日本后，日本國王非常高興，將他迎入城中的大寺廟安頓下來。最初，他在盧舍那殿（Lú shè nà diàn，寺廟名）前設立戒壇，為國王授予菩薩戒。然後是王后、王子等人。之後，他教導當地有德行的沙門（shā mén，出家修道的人）足滿十人，度化沙彌（shā mí，佛教出家男子）澄修（Chéng xiū）等四百人，採用白四羯磨法（bái sì jié mó fǎ，佛教儀式）。還有王子一品親田（Yī pǐn qīn tián），捨棄宅邸建造寺廟，名為招提（Zhāo tí），施捨水田一百頃。從此以後，長久地弘揚律藏，接受教導的人很多。他在那個國家被稱為大和尚（Dà hé shàng，對有德行的僧人的尊稱），是傳授戒律的始祖。在日本天平寶字七年癸卯歲五月五日，沒有疾病就向大眾告別，坐化圓寂。身體沒有傾斜損壞。那是唐代宗廣德元年。享年七十七歲。至今他的身體沒有塗抹苧麻漆。國王、貴人、信士時常用寶香塗抹他。僧人思托（Sī tuō）在《東征傳祥》（Dōng zhēng chuán xiáng）中敘述了這件事。 唐杭州天竺山靈隱寺守直傳（Táng Hángzhōu Tiānzhúshān Língyǐnsì Shǒuzhí zhuàn）： 釋守直（Shì Shǒuzhí），字堅道（Jiān dào），錢塘（Qiántáng，地名，今杭州）人，姓范（Fàn）氏，是齊信安太守瑝（Qí Xìn'ān tàishǒu Huáng）的第八代後裔。成年後，大家都認為他有君子的器度。他早就有了隱居山林的打算，不顧朝廷的聘請。於是前往蘇州支硎寺（Sūzhōu Zhīxíngsì）圓大師（Yuán dàshī）處受具足戒（jùzújiè，佛教出家人的正式戒律）。當晚，他的眼中出現一道長一丈多的光芒，持續很久才消失。這是得到戒律的驗證。後來他前往江陵（Jiānglíng，地名）依止真公（Zhēn gōng），三年精進修行。之後，他朝禮天下二百多個郡，凡是有聖蹟的地方沒有不到的。他拜見無畏三藏（Wúwèi sānzàng），接受菩薩戒（púsàjiè）。聽說普寂大師（Pǔjì dàshī）傳授楞伽心印（Léngqié xīnyìn）。講解《起信論》（Qǐxìn lùn）二十多遍，《南山律鈔》（Nánshān lǜchāo）四十遍。平等地施予教誨，無論根器大小都能受益。他立下誓願誦讀《華嚴經》（Huáyán jīng）。一天夜裡，夢見神人贈予一顆寶珠。醒來后，隱約感覺寶珠還在手中。那一年，他進入五臺山（Wǔtáishān）轉誦《華嚴經》二百遍，以追隨夙願。廣泛閱讀大藏經三遍，以增長正見。在開元二十六年，朝廷有選拔高尚品行之人的制度，官府請他正式登記在冊，隸屬於大林寺（Dàlínsì）。後來他遷居到天竺（Tiānzhú）。
【English Translation】 English version: After Cheng Ren Yin (澄人飲, a personal name) arrived in Japan, the Japanese king was very pleased and welcomed him into the city's great temple to settle down. Initially, he established an altar in front of the Vairocana Hall (盧舍那殿, name of a temple) and conferred the Bodhisattva precepts (菩薩戒) on the king. Then came the queen, princes, and others. After that, he taught ten virtuous monks (沙門, shā mén, ordained practitioners) from the local area and initiated four hundred novices (沙彌, shā mí, Buddhist male novices) including Cheng Xiu (澄修). He used the 'White Four Karmas' method (白四羯磨法, bái sì jié mó fǎ, a Buddhist ritual). There was also Prince Ippon Chinda (一品親田), who donated his residence to build a temple named Shoti (招提) and donated one hundred qing (頃, a unit of area) of paddy fields. From then on, the Vinaya Pitaka (律藏) was widely propagated, and many people received teachings. He was called Da Wajo (大和尚, Dà hé shàng, a respectful title for virtuous monks) in that country and was the founding ancestor of the transmission of precepts. On the fifth day of the fifth month of the year of Guimao (癸卯) in the seventh year of Tenpyo-hoji (天平寶字) in Japan, he bid farewell to the assembly without illness and passed away in a seated posture. His body did not collapse or decay. That was the first year of Guangde (廣德) during the reign of Emperor Daizong (代宗) of the Tang Dynasty. He lived to the age of seventy-seven. To this day, his body has not been coated with hemp or lacquer. The king, nobles, and devout believers often apply precious incense to it. The monk Si Tuo (思托) described this in 'The Eastern Expedition of Auspiciousness' (東征傳祥). The Biography of Shou Zhi (守直) of Lingyin Temple (靈隱寺) on Tianzhu Mountain (天竺山) in Hangzhou (杭州) during the Tang Dynasty: The monk Shou Zhi (釋守直), styled Jian Dao (堅道), was a native of Qiantang (錢塘, a place name, present-day Hangzhou), with the surname Fan (范). He was the eighth-generation descendant of Qi Xin'an Taishou Huang (齊信安太守瑝). After he came of age, everyone considered him to have the qualities of a gentleman. He had long intended to live in seclusion in the mountains and forests, disregarding the court's invitations. Therefore, he went to Yuan Master (圓大師) at Zhixing Temple (支硎寺) in Suzhou (蘇州) to receive the complete precepts (具足戒, jùzújiè, the formal precepts for Buddhist monks). That night, a beam of light more than one zhang (丈, a unit of length) long appeared in his eyes and lasted for a long time before disappearing. This was proof of receiving the precepts. Later, he went to Jiangling (江陵, a place name) to rely on Master Zhen (真公) and practiced diligently for three years. After that, he paid homage to more than two hundred prefectures throughout the country, visiting every place with sacred sites. He met the Tripitaka Master Wuwei (無畏三藏) and received the Bodhisattva precepts (菩薩戒). He heard Master Puji (普寂大師) transmit the Lankavatara Mind Seal (楞伽心印). He lectured on the Awakening of Faith in the Mahayana (起信論) more than twenty times and the Nanshan Vinaya Excerpts (南山律鈔) forty times. He imparted teachings equally, benefiting both those of great and small capacity. He made a vow to recite the Avatamsaka Sutra (華嚴經). One night, he dreamed that a divine being gave him a precious pearl. When he woke up, he vaguely felt as if the pearl was still in his hand. That year, he entered Mount Wutai (五臺山) and recited the Avatamsaka Sutra two hundred times to fulfill his long-cherished wish. He extensively read the Tripitaka three times to broaden his correct views. In the twenty-sixth year of Kaiyuan, the court had a system for selecting people of noble character, and the government requested that he be officially registered and affiliated with Dalin Temple (大林寺). Later, he moved to Tianzhu (天竺).
住靈隱峰。時大曆二年也。至五年三月寓於龍興凈土院。謂左右曰。夫至人乘如而來乘如而去。示其心然也。而愚夫欲以長繩系彼白日。安可得乎。吾景落桑榆豈淹久也。以其年此月二十九日告終春秋七十一。僧臘四十五。其間臨壇度人多矣。顯名者洞庭辯秀湖州皎然惠普道莊會稽清江清源杭州擇鄰神偃常州道進。晝公著塔銘云。
唐洪州大明寺嚴峻傳
釋嚴峻。姓樊氏。濰州人也。父任硤州長史昭王府司馬。峻性地夷然學習明利。年及十九應進士舉。倏罹荼蓼思報劬勞。投南陽佛寺后抵荊州玉泉山蘭若。遇真禪師示其禪觀。入城泊大云寺。峻秉持戒印用之不祁憑附浮囊渡之。攸往眾請臨壇。復舉律之宗主。僶俯承命。忽逢觀凈禪師頓明心法。大曆元年思往清涼山。未達廬陵。見顏魯公。一言相契膠漆如也。二年春宜春太守俾僧正馳疏請召。四年春洪州刺史李華員外延入大明寺住止。三月中俄命沐浴換衣。舉望空虛合掌而逝春秋五十九。遷塔弟子圓約等於寺前大泉池立碑存焉。
唐會稽開元寺曇一傳
釋曇一。姓張氏。蓋韓人也。其先軒轅。賦姓至良佐漢侯于留。魏晉已還衣冠繼代。僧祖恒隋太常卿。扈蹕揚都遂家於越。恒生孝廉翼。翼生處士蕆。蕆生一。令聞江南。今四葉矣。一宿植凈因
【現代漢語翻譯】 現代漢語譯本 住在靈隱峰。時為大曆二年。至大曆五年三月，居住在龍興凈土院。他對身邊的人說：『所謂至人，是乘「如」而來，乘「如」而去，這顯示了他的心境本然。而愚笨的人卻想用長繩繫住太陽，這怎麼可能呢？我已是夕陽西下，還能停留多久呢？』就在那年此月的二十九日圓寂，享年七十一歲，僧臘四十五年。期間，他主持法壇度化了很多人。其中顯名者有洞庭辯秀（洞庭湖的辯才出衆者），湖州皎然（湖州的皎然），惠普（惠普），道莊（道莊），會稽清江（會稽的清江），清源（清源），杭州擇鄰（杭州的擇鄰），神偃（神偃），常州道進（常州的道進）。晝公為他撰寫了塔銘。
唐洪州大明寺嚴峻傳
釋嚴峻（釋嚴峻），姓樊，是濰州人。他的父親擔任硤州長史、昭王府司馬。嚴峻天性平和，學習聰穎。十九歲時參加進士考試。不久遭遇喪事，思念報答父母的養育之恩。於是前往南陽佛寺，後到荊州玉泉山蘭若。遇到真禪師，真禪師教他禪觀。之後進入城中，住在在云寺。嚴峻秉持戒律，用之不懈，不依靠浮囊而渡過生死苦海。各地紛紛邀請他主持法壇，又推舉他為律宗的宗主，他勉強接受。後來遇到觀凈禪師，頓悟心法。大曆元年，他想去清涼山，但沒有到達，在廬陵見到了顏魯公。兩人一見如故，情同膠漆。大曆二年春天，宜春太守派僧正快馬加鞭地請他前去。大曆四年春天，洪州刺史李華以員外的身份邀請他到大明寺居住。三月中旬，忽然命人沐浴更衣。舉手望向天空，合掌而逝，享年五十九歲。遷塔時，弟子圓約等人在寺前的大泉池旁立碑紀念。
唐會稽開元寺曇一傳
釋曇一（釋曇一），姓張，是韓國人。他的祖先是軒轅。被賜姓至良佐，漢朝時被封為留侯。魏晉以來，世代為官。僧祖恒是隋朝的太常卿。跟隨皇帝到揚州，於是安家在越地。恒生下孝廉翼。翼生下處士蕆。蕆生下曇一。他的美名傳遍江南。至今已是第四代了。曇一宿世種下清凈的因。
【English Translation】 English version He resided at Lingyin Peak. This was during the second year of the Dali era. By the third month of the fifth year, he was staying at the Longxing Pure Land Monastery. He said to those around him, 'The ultimate person comes as 'suchness' and goes as 'suchness', showing the natural state of their mind. But foolish people want to tie up the white sun with a long rope, how is that possible? My sunset is approaching, how long can I stay?' He passed away on the twenty-ninth day of that month in that year, at the age of seventy-one, with forty-five years of monastic life. During that time, he presided over many ordination platforms and converted many people. Among those who became famous were Bianxiu of Dongting (辯秀 of 洞庭, meaning the eloquent one of Dongting Lake), Jiaoran of Huzhou (皎然 of 湖州), Huipu (惠普), Daozhuang (道莊), Qingjiang of Kuaiji (清江 of 會稽), Qingyuan (清源), Zelin of Hangzhou (擇鄰 of 杭州), Shenyan (神偃), and Daojin of Changzhou (道進 of 常州). Master Zhou wrote his pagoda inscription.
Biography of Yan Jun of Daming Temple in Hongzhou during the Tang Dynasty
The monk Yan Jun (嚴峻), whose surname was Fan, was a native of Weizhou. His father served as the Chief Secretary of Xiazhou and the Sima of Prince Zhao's mansion. Yan Jun was naturally peaceful and quick to learn. At the age of nineteen, he took the imperial examination. Soon after, he encountered bereavement and thought of repaying his parents' nurturing kindness. So he went to a Buddhist temple in Nanyang, and later to a hermitage on Yuquan Mountain in Jingzhou. He met Chan Master Zhen, who taught him Chan meditation. He then entered the city and stayed at Dayun Temple. Yan Jun upheld the precepts diligently, using them tirelessly, crossing the sea of suffering without relying on a floating raft. Various places invited him to preside over ordination platforms, and he was also elected as the leader of the Vinaya School, which he reluctantly accepted. Later, he met Chan Master Guanjing and suddenly understood the mind-dharma. In the first year of the Dali era, he wanted to go to Mount Qingliang, but he did not reach it. He met Yan Lugong in Luling. They immediately became close friends, like glue and lacquer. In the spring of the second year of the Dali era, the Prefect of Yichun sent a monastic official to urgently invite him. In the spring of the fourth year of the Dali era, Li Hua, an official outside the regular establishment and the Governor of Hongzhou, invited him to reside at Daming Temple. In the middle of the third month, he suddenly ordered a bath and a change of clothes. He raised his hands, looked towards the sky, and passed away with his palms together, at the age of fifty-nine. When his remains were moved to the pagoda, his disciple Yuan Yue and others erected a monument in front of the Great Spring Pond in front of the temple to commemorate him.
Biography of Tan Yi of Kaiyuan Temple in Kuaiji during the Tang Dynasty
The monk Tan Yi (曇一), whose surname was Zhang, was a Korean. His ancestor was Xuanyuan. He was granted the surname to Liangzuo, and was enfeoffed as the Marquis of Liu during the Han Dynasty. Since the Wei and Jin dynasties, his family had been officials for generations. The monk Zuheng was the Grand Master of Ceremonies during the Sui Dynasty. He followed the emperor to Yangzhou, and then settled in Yue. Heng gave birth to Xiaolian Yi. Yi gave birth to the recluse Chan. Chan gave birth to Tan Yi. His good reputation spread throughout Jiangnan. It has been four generations now. Tan Yi planted pure causes in previous lives.
生知慧性。弱而敏悟長而聰明。年十五從李滔先生習詩禮。終日不違。十六聽雲門寺茂亮法師經論一聞懸解。法師異之。謂其母孟氏曰。此佛子也。可令削髮當與授記。亮即孝和皇帝菩薩戒師也。一聞而歡喜有度世之志。景龍中承恩出家。隸在僧錄。年滿受具于丹陽玄昶律師。學通事鈔于當陽曇勝律師。既而鉆木見煙窺墻睹奧。開元五年西遊長安。依觀音寺大亮律師傳毗尼藏。崇聖寺檀子法師學唯識俱舍等論。安國寺印度沙門受菩薩戒。於是蓮華不染之義。甘露甚深之旨。一傳慧炬了作梵雄。遠近瞻仰如宗師矣。然刃有餘地時兼外學。常問周易於左常侍褚無量。論史記於國子司業馬貞。遂漁獵百氏囊括六籍。增廣聞見。自是儒家調御人天皆因佛事。公卿嚮慕京師籍甚。時丞相燕國公張說廣平宋璟尚書蘇瑰兗國陸象先秘書監賀知章宣州涇縣令萬齊融。皆以同聲併爲師友。雖支許之會虛嘉宗雷之集廬岳。未云多也。四分律者後秦三藏法師梵僧佛陀耶舍傳誦中華。與羅什法師共為翻譯。今之講授自此員來魏法聰律師始為演說聰授道覆。覆授光。洎隋朝相部勵律師作疏十卷。西京崇福寺滿意律師盛傳此疏。付授亮律師。其所傳授一一依勵律師疏。及唐初終南宣律師四分律鈔三卷詳略同異。自著發正義記十卷。明兩宗之踳駁發五
部之鈐鍵。後學開悟夜行得燭。前疑泮釋陽和解冰。佛日昭晰而再中。法棟崢嶸以高峙。發正記中斥破南山。持犯中可見也。二十五年仗錫東歸。明年詔置開元寺。長史張楚舉為寺主。因而居焉。一聲振京華道高吳會。布大慈以攝眾修萬行以表儀。順風問道者轂擊肩摩。函丈請益者波委云萃。虛受之量隨而演說。故前後講四分律三十五遍。刪補鈔二十餘遍焉。江淮釋子受木叉者。非一登壇即不為得法。從持僧律。蓋度人十萬計矣。至德之際國步多艱。緇徒慢法罕率經教國相王公出鎮於越。以一德名素高請為僧統。一變清凈大闡熏修。浹旬之間回邪入正。善誘潛化皆此類焉。始者一入關謁明達法師。目之曰。汝人中師子也。又遇遵善寺尼慈和。歌曰。曇一師解毗尼大聰明更無疑為達人之所諺多矣。天寶十四載浙河潮水南激錢塘。大云伽藍當茲湍𣵡。因請一講律。學徒千人。咸發大愿每上念摩訶般若。乃止濤激以福伍胥龍王。用茲莊嚴祈于衛護。五月晦夜惚恍之間。見一神人衣冠甚偉稽首謝曰。蒙垂法施即改波流。未逾九十日漲沙五十里。道俗驚歎得未曾有。一蔚為法主大揚教跡。發明前佛之付囑。保證后佛之護念。四句作偈受持者了于未了。一音演法諦聽者聞所不聞。非夫天地淳精江山粹靈與法作程間世而生。孰能玄通
【現代漢語翻譯】 部之鈐鍵（關鍵）。後學開悟如夜行得燭。前疑消解如冰雪消融。佛日更加昭晰，如日中天。法棟更加高大，巍然聳立。發揚正義，駁斥南山律宗的錯誤觀點，在持戒與犯戒之間可以清楚地看到。唐玄宗天寶十五年（756年），曇一（Tan Yi）法師持錫杖東歸。次年，朝廷下詔設定開元寺，長史張楚推薦曇一（Tan Yi）法師擔任寺主，於是他就住在那裡。一聲講法，震動京華，道行之高，傳遍吳地。以大慈悲心來攝受大眾，修持萬行來彰顯儀範。順風前來問道的人絡繹不絕，函丈之間請教的人如波濤雲集。他以虛懷若谷的態度，隨緣演說。因此，前後講《四分律》三十五遍，刪補鈔二十餘遍。江淮一帶的僧人受比丘戒，如果不是在曇一（Tan Yi）法師的壇場受戒，就不認為是真正得法。跟隨曇一（Tan Yi）法師持守戒律，大概度化了十萬多人。至德年間（756-758年），國家多難，僧人輕慢佛法，很少有人遵循經教。國相王公出鎮于越，因為曇一（Tan Yi）法師的德行素來很高，就請他擔任僧統。他大力整頓僧團，弘揚佛法，不到十天，就使邪見轉為正見。善巧引導，潛移默化，都是這樣的例子。當初，曇一（Tan Yi）法師剛入關中，拜謁明達法師，明達法師稱讚他說：『你是人中獅子啊！』又遇到遵善寺的尼姑慈和，慈和唱道：『曇一（Tan Yi）法師精通毗尼，大聰明，毫無疑問，這是通達之人所公認的。』唐玄宗天寶十四年（755年），浙河潮水向南衝擊錢塘，大云伽藍正當潮水沖擊之處。於是請曇一（Tan Yi）法師講律，學徒千人。大家都發大愿，每次唸誦《摩訶般若》，潮水就停止衝擊。用這樣的功德迴向給伍子胥龍王，祈求他的衛護。五月最後一天晚上，恍惚之間，看見一個神人，衣冠非常華麗，稽首謝道：『蒙受法師的法施，我立即改變水流。』不到九十天，漲出的沙地有五十里。道俗都驚歎，得到了前所未有的利益。曇一（Tan Yi）法師成為法主，大力弘揚佛法。發明前佛的付囑，保證后佛的護念。用四句偈語，使受持者明白未明白的道理。用一音說法，使諦聽者聽到未聽到的道理。如果不是天地間純粹的精華，江山秀麗的靈氣，與佛法相應，應運而生，誰能如此玄妙通達呢？
【English Translation】 The key to the section. For later learners, enlightenment is like having a candle in the night. Previous doubts are dispelled like ice melting in the spring sun. The Buddha's sun shines brighter and reaches its zenith. The pillar of Dharma stands tall and majestic. He promotes the correct teachings, refuting the errors of the Nanshan School. The distinction between upholding and violating precepts is clearly seen. In the fifteenth year of the Tianbao era (756 AD), Master Tan Yi (曇一, Tan Yi) returned east with his staff. The following year, the court ordered the establishment of Kaiyuan Monastery, and Zhang Chu, the chief administrator, recommended Master Tan Yi (曇一, Tan Yi) to be the abbot, so he resided there. His teachings resonated throughout the capital, and his high virtue spread throughout the Wu region. He embraced the masses with great compassion and exemplified proper conduct through myriad practices. Those who sought his teachings came in droves, and those who requested instruction filled the courtyard like waves and clouds. With a humble and receptive attitude, he expounded the Dharma according to circumstances. Therefore, he lectured on the 《Si Fen Lu》 (四分律, Vinaya in Four Parts) thirty-five times and revised and supplemented the commentaries more than twenty times. Monks in the Jianghuai region who received the Bhikkhu precepts did not consider themselves to have truly received the Dharma unless they were ordained at Master Tan Yi's (曇一, Tan Yi) ordination platform. Following Master Tan Yi's (曇一, Tan Yi) adherence to the monastic rules, he is estimated to have ordained over one hundred thousand people. During the Zhide era (756-758 AD), the country faced many difficulties, and monks often disregarded the Dharma and rarely followed the teachings. The prime minister and dukes were stationed in Yue, and because Master Tan Yi's (曇一, Tan Yi) virtue was highly regarded, they invited him to serve as the Sangha leader. He greatly reformed the Sangha and promoted the practice of Dharma, and within ten days, he transformed wrong views into right views. Skillful guidance and subtle transformation were all examples of this. Initially, when Master Tan Yi (曇一, Tan Yi) entered Guanzhong, he visited Master Mingda, who praised him, saying, 'You are a lion among men!' He also met the nun Cihe of Zunshan Monastery, who sang, 'Master Tan Yi (曇一, Tan Yi) is proficient in the Vinaya, greatly intelligent, and undoubtedly recognized by enlightened people.' In the fourteenth year of the Tianbao era (755 AD), the tide of the Zhe River surged south, impacting Qiantang, and the Dayun Monastery was in the path of the surge. Therefore, Master Tan Yi (曇一, Tan Yi) was invited to lecture on the Vinaya, and a thousand students attended. Everyone made a great vow, and each time they recited the 《Maha Prajna》 (摩訶般若, Great Wisdom Sutra), the tide would stop surging. They dedicated this merit to the Dragon King Wuzixu, praying for his protection. On the last night of May, in a daze, he saw a divine being, dressed in magnificent attire, bowing and thanking him, saying, 'Having received the Dharma from the Master, I will immediately change the course of the water.' In less than ninety days, fifty miles of sand emerged. Both monks and laypeople were amazed and obtained unprecedented benefits. Master Tan Yi (曇一, Tan Yi) became a Dharma master, greatly promoting the teachings. He elucidated the entrustment of the previous Buddhas and guaranteed the protection of the future Buddhas. Using four-line verses, he enabled those who upheld them to understand what they had not understood. Using one sound to expound the Dharma, he enabled those who listened attentively to hear what they had not heard. If not for the pure essence of heaven and earth, the beautiful spirit of the mountains and rivers, corresponding to the Dharma, and being born in response to the times, who could be so mysteriously enlightened?
密證如此其大者乎。寺中洪鐘一所作也。遠徴鳧氏近法雷門。生存累年匠其規制。歿后三日成於镕造。聲應百里扛乎萬鈞。蒲牢叫而地震。師子吼而山嶪警悟聾俗導引迷方。胡可言也。法謝形離薪盡火滅。以大曆六年十一月十七日。遷化于寺之律院。報齡八十。僧臘六十一。即以明年十一月二十四日。遷座于秦望山。從先和尚之塋也。一春秋已高精爽逾勵。既不衰憊初無疾苦。忽謂侍者曰。吾將掃禮墳塔歸骨於此。數日之後奄然而終。江淮之南河洛之表。衣缞制服執紼送喪。號哭滿山幡華蔽野。比夫劇孟之母送車千乘孔丘之墓栽樹萬株。可同年哉。門人越州妙喜寺常照建法寺清源湖州龍興寺神玩宣州隱靜寺道昂杭州龍興寺義賓臺州國清寺湛然蘇州開元寺辯秀潤州棲霞寺昭亮常州龍興寺法俊等。早發童蒙咸承訓誘。三千弟子仰梁木而增悲。八萬門人望栴檀而不及。時會稽徐公浩素敦鄉里之舊。為碑頌德焉。大曆十一年也。
宋高僧傳卷第十四 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第十五
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
明律篇第四之二(正傳十九人附見三人)
唐餘杭宜豐寺靈一傳
釋靈一。姓吳氏。廣陵人也。神清氣和方寸地虛
【現代漢語翻譯】 現代漢語譯本： 這是多麼重大的密證啊！寺中的洪鐘就是明證。其設計借鑑了古代鳧氏（古代鑄鐘名匠）的技藝，又傚法了雷門（可能指某種鑄鐘工藝或地點）。工匠們耗費多年心血，才規劃出它的形制。工匠去世后三天，洪鐘便鑄造完成。鐘聲能傳到百里之外，重量達到萬鈞。鐘聲如蒲牢（傳說中的龍生九子之一，叫聲洪亮）的鳴叫般使大地顫動，又如獅子吼般使山嶽震動。它警醒了那些聽不見佛法的人，引導著迷失方向的人。這真是難以用言語來形容啊！ 靈一法師的法緣已盡，色身離散，如同薪盡火滅一般。他在大曆六年十一月十七日，于寺中的律院圓寂，享年八十歲，僧臘六十一年。于第二年十一月二十四日，遷座（安葬）于秦望山，與先前的和尚葬在一起。雖然已經過去了一個春秋，但他的精神卻更加令人敬佩。他既沒有衰老疲憊，也沒有任何疾病痛苦。他忽然對侍者說：『我將要掃禮墳塔，把骨灰歸葬於此。』幾天之後，便安然圓寂。江淮以南，河洛一帶，人們身穿喪服，手執牽引靈柩的繩索，前來送葬。哭聲響徹山間，幡旗花蓋遮蔽了原野。這與劇孟的母親出殯時有上千輛車送葬，孔丘的墓地種植了上萬棵樹相比，又有什麼不同呢？ 他的門人，越州妙喜寺的常照、建法寺的清源、湖州龍興寺的神玩、宣州隱靜寺的道昂、杭州龍興寺的義賓、臺州國清寺的湛然、蘇州開元寺的辯秀、潤州棲霞寺的昭亮、常州龍興寺的法俊等人，從小就接受他的教誨和引導。三千弟子仰望著梁木倒塌般悲痛，八萬門人仰望栴檀（比喻高僧）而無法企及。當時會稽的徐公浩，一向注重鄉里情誼，為他撰寫碑文來頌揚他的功德。那是大曆十一年。 （以上內容出自）《宋高僧傳》卷第十四，《大正藏》第50冊 No. 2061 《宋高僧傳》 《宋高僧傳》卷第十五 宋左街天壽寺通慧大師賜紫沙門贊寧等奉敕撰 明律篇第四之二（正傳十九人附見三人） 唐餘杭宜豐寺靈一傳 釋靈一，姓吳氏，是廣陵人。他神情清朗，氣質平和，心地空明。
【English Translation】 English version: Is this such a great secret proof? The great bell in the temple is the evidence. Its design draws from the ancient techniques of Fu Shi (a famous ancient bell maker) and follows the model of Lei Men (possibly referring to a bell-making technique or place). The craftsmen spent years planning its form. Three days after the craftsman's death, the great bell was cast. The sound of the bell can be heard for a hundred miles, and its weight reaches ten thousand jun (an ancient unit of weight). The sound of the bell is like the roar of Pu Lao (one of the nine sons of the dragon, known for its loud roar), causing the earth to tremble, and like the roar of a lion, causing the mountains to shake. It awakens those who cannot hear the Dharma and guides those who have lost their way. It is truly beyond words! The Dharma affinity of Dharma Master Lingyi has ended, and his physical body has departed, like firewood that has been exhausted and fire that has been extinguished. He passed away in the Vinaya courtyard of the temple on the seventeenth day of the eleventh month of the sixth year of the Dali era (771 AD), at the age of eighty, with sixty-one years as a monk. On the twenty-fourth day of the eleventh month of the following year, he was moved (buried) to Qinwang Mountain, to be with the previous monks. Although a year has passed, his spirit is even more admirable. He was neither aging nor tired, nor did he suffer from any illness. He suddenly said to his attendant, 'I am going to sweep and pay respects to the graves and pagodas, and return my ashes here.' A few days later, he passed away peacefully. South of the Yangtze and Huai Rivers, and in the area of the Yellow River and Luo River, people wore mourning clothes and held ropes to pull the coffin, coming to pay their respects. The sound of crying echoed through the mountains, and banners and floral canopies covered the fields. How is this different from the funeral of the mother of Ju Meng, where thousands of carriages came to pay respects, or the tomb of Confucius, where tens of thousands of trees were planted? His disciples, Changzhao of Miaoxi Temple in Yuezhou, Qingyuan of Jianfa Temple, Shenwan of Longxing Temple in Huzhou, Daoang of Yinjing Temple in Xuanzhou, Yibin of Longxing Temple in Hangzhou, Zhanran of Guoqing Temple in Taizhou, Bianxiu of Kaiyuan Temple in Suzhou, Zhaoliang of Qixia Temple in Runzhou, and Fajun of Longxing Temple in Changzhou, all received his teachings and guidance from a young age. Three thousand disciples looked up at the falling beam (a metaphor for the death of a great teacher) with sorrow, and eighty thousand disciples looked up at the sandalwood (a metaphor for a noble monk) but could not reach it. At that time, Xu Gonghao of Kuaiji, who always valued the old friendships of his hometown, wrote a stele inscription to praise his merits. That was the eleventh year of the Dali era (776 AD). (The above content is from) 'Song Biographies of Eminent Monks,' Volume 14, 'Taisho Tripitaka,' Volume 50, No. 2061, 'Song Biographies of Eminent Monks.' 'Song Biographies of Eminent Monks,' Volume 15 Compiled by Zanning, a purple-robed Shramana (monk) of Tianshou Temple on the Left Street of the Song Dynasty, and others, by imperial order. 'Chapter 4.2 on Vinaya (Discipline)' (Nineteen main biographies with three additional mentions) 'Biography of Lingyi of Yifeng Temple in Yuhang, Tang Dynasty' Shramana Lingyi, whose surname was Wu, was a native of Guangling. He had a clear spirit, a peaceful temperament, and an empty mind.
。與大和元精合其純粹。年肇九歲僻嫌朽宅決入梵園。墮息慈之倫稟出家之制。暨乎始冠受其具足。學習無倦律儀是修。示見談笑。欲明解脫。示人文藝以誘世智。初不計身中有我我中有身。德全道成緣斷形謝。以寶應元年冬十月十六日。寂滅于杭州龍興寺。春秋三十五。凡滿十五安居。臨終顧謂弟子行茶毗法樹小浮圖焉。時左衛兵參軍李紓嘉興縣令李湯左金吾衛兵曹參軍獨孤及。相與悼梁木之既壞。慮陵谷之當遷。后之人禮應真之塔婆。昧應真之德行。故刻石于武林山東峰之陽也。一家富貨殖。既而削髮。推千金之產。悉讓諸孤昆弟。所取者惟納衣錫杖。自爾叩維揚法慎師學相部律。造乎微而臻乎極。友善者慧凝明幽靈祐會稽曇一晉陵義宣同門三益作者七人也。一咳唾塵境繼日經行。宴坐必擇山椒樹下。初舍于會稽山南懸溜寺。接禪者隱空干靖討論第一義諦。或游慶雲寺。復居余抗宜豐寺。寺鄰生丹山。門對佳境冏然獨往。暴風偃山正智不動。巨浪沃日浮囊不飄。於是著法性論以究真諦。此一之了語也。每禪誦之隙輒賦詩歌事思入無間興含飛動。潘阮之遺韻江謝之闕文。必能綴之。無愧古人。循循善誘門弟子受教若良田之納膏雨焉。一跡不入族姓之門。與天臺道士潘志清襄陽朱放南陽張繼安定皇甫曾范陽張南史吳郡
陸迅東海徐嶷景陵陸鴻漸為塵外之友。講德味道朗詠終日。其終篇必博之以文約之以修。量其根之上下而授之藥焉。一居寺高隅。初無井泉。一旦呀然而涌噴金砂之溜于庭之左右。挹之彌清𣂏之無竭。蓋精至之感矣。詩行於世。有選其尤者入間氣集焉。
唐吳郡東虎丘寺齊翰傳
釋齊翰。字等至。吳興沈氏之子。高祖陳國子祭酒。曾祖隋魏州司馬。祖考三世不仕。翰綺歲從父至山寺。蹈高靜無塵之躅。惻然有宿命之知。固請舍家。至天寶八載八月五日。奉制度配名永定寺。九載十月躋五分壇。納形俱戒移名開元。大曆中轉隸武丘。皆兩州道俗所請從命也。翰道性淵默外則淡然。跡不近名身不關事。長在一室寂如無人。豈比夫駢行鼓簧之士哉。顓門相部義疏精敏罕儔。明法華經。主蘇湖戒壇。每當請首。則今時所謂壇長也。大曆十年入流水唸佛道場。是夜西方念中頓現。蓋純誠之所致也。即以其年終於本院春秋六十八。法臘二十六。翰遇疾之日謂門弟子曰。有鶴從空飛下回翔我前。爾曹見乎。必謝之期。小聖猶病安能免哉。受業門人如隱戒壇宣兌等與吳興皎然。結法門昆弟之交。俱高潔難可輕慕焉。
唐潤州招隱寺朗然傳
釋朗然。俗姓魏。世襲冠冕。其先隨東晉南渡則為南徐人也。開元中入
【現代漢語翻譯】 現代漢語譯本 陸迅、東海徐嶷（人名）、景陵陸鴻漸（人名），都是不問世事的隱士之友。他們講論道德，品評文章，整日吟詠詩歌。每當文章結束時，必定廣泛地引用文獻，用簡潔的文字加以概括，衡量讀者接受能力的深淺高低，從而給予相應的教誨。陸鴻漸居住在寺廟的高處，起初沒有井水。有一天，忽然有水涌出，像噴涌金砂一樣，流淌在庭院的左右。舀取它，水更加清澈；挖掘它，水永不枯竭。這大概是精誠所至的結果吧。他的詩歌在世間流傳，有人選出其中特別優秀的，收入《間氣集》中。 唐朝吳郡東虎丘寺齊翰傳 釋齊翰（僧人名），字等至。是吳興沈氏的兒子。他的高祖是陳朝的國子祭酒（官名），曾祖是隋朝的魏州司馬（官名）。祖父和父親三代都沒有做官。齊翰年幼時跟隨父親到山寺，看到高潔清靜、沒有塵俗污染的僧人生活，心中感到契合，好像前世就註定了一樣。他堅決請求出家。到了天寶八年（公元749年）八月五日，按照制度在永定寺登記出家。天寶九年（公元750年）十月，登上五分壇，接受具足戒，改名為開元。大曆年間，轉到武丘寺，都是兩州（蘇州、湖州）的僧人和俗人請求，朝廷才下令的。齊翰的道行深邃沉默，外表淡泊，行為不追求名利，不參與世事。他長期居住在一間屋子裡，寂靜得像沒有人一樣。這哪裡是那些成群結隊、吹拉彈唱的人能比的呢？他專門研究相部（佛教宗派）的義疏，精通敏捷，很少有人能比得上。他精通《法華經》，主持蘇湖（蘇州、湖州）的戒壇，每當舉行授戒儀式時，他就是現在所說的壇長。大曆十年（公元775年）進入流水唸佛道場。當天晚上，在念佛中忽然看到了西方凈土的景象，這大概是純潔真誠所致。就在那一年，他在本寺圓寂，享年六十八歲，僧臘二十六年。齊翰在生病的時候對弟子們說：『有鶴從空中飛下來，在我面前盤旋，你們看見了嗎？』這必定是告別的徵兆。小聖（指僧人自己）尚且生病，又怎麼能免於死亡呢？受業的門人如隱、戒壇、宣兌等，與吳興皎然（僧人名）結為法門兄弟之交，他們都高潔清廉，難以輕易效仿。 唐朝潤州招隱寺朗然傳 釋朗然（僧人名），俗姓魏。世代都是貴族，他的祖先跟隨東晉南渡，因此成為南徐人。
【English Translation】 English version Lu Xun, Xu Yi of Donghai (personal name), and Lu Hongjian of Jingling (personal name) were all friends who lived outside the mundane world. They discussed morality, appreciated literature, and recited poems all day long. At the end of their discussions, they would extensively cite literature, summarize it with concise language, and assess the depth of the listener's understanding to provide appropriate guidance. Lu Hongjian lived in a high corner of the temple, initially without a well. One day, water suddenly gushed out, flowing like golden sand on both sides of the courtyard. Drawing from it, the water became clearer; digging into it, the water never ran dry. This was probably the result of utmost sincerity. His poems circulated in the world, and some selected the most outstanding ones to include in the 'Jian Qi Ji' anthology. Biography of Qi Han of Donghu Temple in Wujun, Tang Dynasty The monk Qi Han (monk's name), styled Dengzhi, was the son of the Shen family of Wuxing. His great-grandfather was the Guozijijiu (official title) of the Chen Dynasty, and his great-great-grandfather was the Sima (official title) of Weizhou in the Sui Dynasty. His grandfather and father did not serve as officials for three generations. When Qi Han was young, he followed his father to a mountain temple, saw the noble and pure life of the monks, free from worldly defilement, and felt a sense of resonance, as if it were predetermined in a previous life. He firmly requested to leave home. On August 5th of the eighth year of the Tianbao era (749 AD), he registered as a monk at Yongding Temple according to the regulations. In October of the ninth year of the Tianbao era (750 AD), he ascended the Five-Part Altar, received the complete precepts, and changed his name to Kaiyuan. During the Dali era, he was transferred to Wuqiu Temple, all at the request of the monks and laypeople of the two prefectures (Suzhou and Huzhou), and the court ordered it. Qi Han's practice was profound and silent, his appearance was indifferent, his actions did not seek fame, and he did not involve himself in worldly affairs. He lived in a room for a long time, as quiet as if no one was there. How could this be compared to those who travel in groups, playing musical instruments? He specialized in the commentaries of the Xiang Department (a Buddhist sect), and his understanding was profound and quick-witted, rarely matched by others. He was proficient in the 'Lotus Sutra' and presided over the ordination platform of Suhu (Suzhou and Huzhou). Whenever an ordination ceremony was held, he was what is now called the altar master. In the tenth year of the Dali era (775 AD), he entered the Flowing Water Nianfo (Buddha-recitation) practice center. That night, he suddenly saw the Western Pure Land in his meditation, which was probably due to his pure sincerity. In that same year, he passed away at this temple at the age of sixty-eight, with twenty-six years as a monk. On the day Qi Han fell ill, he said to his disciples: 'A crane flew down from the sky and circled in front of me, did you see it?' This must be a sign of farewell. I (referring to himself as a small saint) am already ill, how can I avoid death? His disciples, such as Yin, Jietan, and Xuan Dui, formed a brotherhood in the Dharma with Jiao Ran (monk's name) of Wuxing. They were all noble and upright, difficult to emulate easily. Biography of Lang Ran of Zhaoyin Temple in Runzhou, Tang Dynasty The monk Lang Ran (monk's name), whose secular surname was Wei, came from a family of nobles for generations. His ancestors followed the Eastern Jin Dynasty south, thus becoming people of Nanxu.
道受業于丹陽開元寺齊大師。天寶初受具于杭州華嚴寺光律師。后徙靈隱寺依遠律師通四分律鈔。重稟越州曇一律師精研律部。講訓生徒四遠響應。肅宗至德二年。恩命舉移隸名于慈和寺。上元中刺史韋儇又請為招隱統領大德。即以其年講授之暇著古今決十卷。解釋四分律鈔。數十萬言。繁雜義例條貫甚明。大行於世。觀其先列古人之義。有所不安則判斷之。故號決也。決中自序。初依天竺威律師學習。復從遠一二師也。凡戒壇則二十六登。皆為壇席之主。律鈔凡二十八過講。有饋遺者隨豐薄。受而轉施悲信二田。凡於教理披文究義。皆言宿習之力也。執持戒檢斯須不違。大曆十二年冬癸卯。趺坐如常恬然化滅時年五十四。僧臘三十五。越十三年春辛酉。建塔于山西原。缞麻之徒泣血千計。高行弟子清浩擇言等。請益弟子御史中丞洪府觀察使韋儇。吏部員外李華。潤州刺史韓賁。湖州刺史韋損。御史大夫劉暹。潤州刺史樊冕。皆歸心奉信。屯田員外郎柳識為碑頌焉。
唐越州稱心寺大義傳
釋大義。字元貞。俗姓徐氏。會稽蕭山人也。以天授二年五月五日。特稟神異生而秀朗。七歲父訓之以經典。日可誦數千言。年十二請詣山陰靈隱寺求師。因習內法開卷必通。人咸嘆之。屬中宗正位恩制度人。都督胡元
禮考試經義。格中第一。削染配昭玄寺。自茲聽習旁贍玄儒。開元初從吳郡圓律師受具。復依本州開元寺深律師學四分律指訓。義因游長安。深公已亡。乃摳衣法華寺玄儼律師。其俊邁出倫。儼云。於今傳法非子而誰。及稱心本寺超律師請為寺任。開元中喪親。誓入天臺佛隴轉藏經。答劬勞也。天寶中遂筑北塢之室。即支遁沃州之地也。初夢二梵僧曰。汝居此與二十日。至寶應初復夢。曰本期二十日今滿矣。魔賊將至不宜更處。無何海賊袁晁竊據剡邑至於丹丘。義因與大禹寺迥律師同詣左溪朗禪師所學止觀。而多精達。前後朝貴歸心者相國杜鴻漸。尚書薛兼訓中丞獨孤峻。洺州刺史徐嶠次徐浩皆宗人也。以大曆已未歲五月終於本院。春秋八十九。僧臘六十三。殯于寺之北塢舊居。因造塔焉。義前後戒壇計二十七登。受戒弟子三萬餘人。終時室中聞天樂聲驗乎生。誦法華經大涅槃經小大乘戒本。以為口業德行非歸兜率。不往凈土未可議其生處也。
唐常州興寧寺義宣傳
釋義宣者。晉陵人也。宿植利根翛然出俗。不煩師訓砥礪厥心。納法后孜孜律科時無虛度。玄儒旁綜長在篇章。卒問捷給。而稟延陵恭讓之風。雅得毗尼之體。初揚州法慎傳於舊章。淮甸之間推為碩匠。天寶初宣斂衽摳衣。諮詢彌久輩流率服
【現代漢語翻譯】 現代漢語譯本：義因律師，在禮部考試經義時，名列第一。被削髮染衣后，安置在昭玄寺。從此廣泛學習玄學和儒學。開元初年，跟隨吳郡的圓律師受具足戒。又依止本州開元寺的深律師學習《四分律》的指要和訓釋。義因遊歷到長安時，深律師已經去世。於是前往法華寺依止玄儼律師。玄儼律師認為他才華出衆，說：『如今傳法的人，不是你又是誰呢？』後來稱心本寺的超律師邀請他擔任寺院的職務。開元年間，義因父母去世，發誓進入天臺佛隴轉藏經，以報答父母的養育之恩。天寶年間，於是建造了北塢的住所，也就是支遁（Zhi Dun）在沃州居住的地方。最初夢見兩位梵僧說：『你住在這裡只有二十天。』到寶應初年又夢見說：『原本期限是二十天，現在已經滿了。魔賊將要到來，不宜再住下去。』不久，海賊袁晁（Yuan Chao）侵佔了剡邑，到達丹丘。義因與大禹寺的迥律師一同前往左溪朗禪師處學習止觀，並且多有精深的領悟。前後歸心的朝廷貴人有相國杜鴻漸（Du Hongjian）、尚書薛兼訓（Xue Jianxun）、中丞獨孤峻（Dugu Jun），洺州刺史徐嶠（Xu Qiao）、徐浩（Xu Hao）都是他的宗族之人。在大曆已未年五月在本院去世，享年八十九歲，僧臘六十三年。安葬在寺院北塢的舊居，因此建造了塔。義因前後主持戒壇共二十七次，受戒的弟子有三萬多人。去世時，房間里聽到天樂的聲音，這驗證了他一生誦讀《法華經》、《大涅槃經》以及大小乘戒本，認為他的口業和德行，如果不是往生兜率天（Tusita Heaven），就是前往凈土，還不能議論他往生何處。 唐常州興寧寺義宣傳 釋義宣，是晉陵人。天生具有聰慧的根器，超脫世俗。不需要老師的教導，就能磨礪自己的心志。受戒後勤奮學習律藏，時間沒有虛度。玄學和儒學廣泛涉獵，擅長文章寫作。回答問題敏捷，具有延陵季子恭敬謙讓的風度，深得毗尼的精髓。當初揚州的法慎律師在淮甸一帶傳授舊章，被推為碩匠。天寶初年，義宣律師整理衣襟前往請教，諮詢了很久，同輩之人都很佩服。
【English Translation】 English version: Lawyer Yiyin ranked first in the scripture examination of the Ministry of Rites. After being tonsured and ordained, he was placed in Zhaoxuan Temple. From then on, he extensively studied metaphysics and Confucianism. In the early years of the Kaiyuan era, he received the full precepts from Lawyer Yuan of Wujun. He also followed Lawyer Shen of Kaiyuan Temple in this prefecture to study the essentials and interpretations of the 'Four-Part Vinaya'. When Yiyin traveled to Chang'an, Lawyer Shen had already passed away. So he went to Fahua Temple to rely on Lawyer Xuan Yan. Lawyer Xuan Yan considered him to be outstanding in talent and said, 'Who else but you will transmit the Dharma today?' Later, Lawyer Chao of Chenxin Temple invited him to take charge of the temple affairs. During the Kaiyuan era, Yiyin's parents passed away, and he vowed to enter the Tiantai Buddhist Ridge to turn the Tripitaka, in order to repay his parents' nurturing grace. During the Tianbao era, he built a residence in Beiwu, which was the place where Zhi Dun lived in Wozhou. Initially, he dreamed of two Brahma monks who said, 'You only have twenty days to live here.' In the early years of Baoying, he dreamed again, saying, 'The original limit was twenty days, and now it is full. Demon thieves are about to arrive, so it is not suitable to stay any longer.' Soon, the pirate Yuan Chao occupied Shanyi and reached Danqiu. Yiyin and Lawyer Jiong of Dayu Temple went to Zen Master Lang of Zuoxi to study Samatha-vipassana, and had many profound insights. The court dignitaries who converted to him included Prime Minister Du Hongjian, Minister Xue Jianxun, Censor Dugu Jun, and Xu Qiao and Xu Hao, the prefects of Mingzhou, who were all his clansmen. He passed away in this temple in May of the Jiwei year of the Dali era, at the age of eighty-nine, with sixty-three years of monastic life. He was buried in the old residence of Beiwu in the temple, and a pagoda was built for him. Yiyin presided over the ordination platform a total of twenty-seven times, and had more than 30,000 disciples who received the precepts. At the time of his death, heavenly music was heard in the room, which verified that he had recited the 'Lotus Sutra', the 'Mahaparinirvana Sutra', and the Vinaya texts of both the Hinayana and Mahayana throughout his life, believing that his verbal karma and virtuous conduct, if not reborn in the Tusita Heaven, would be to go to the Pure Land, and it is not yet possible to discuss where he was reborn. Yixuan of Xingning Temple in Changzhou, Tang Dynasty 釋義宣者。晉陵人也。宿植利根翛然出俗。不煩師訓砥礪厥心。納法后孜孜律科時無虛度。玄儒旁綜長在篇章。卒問捷給。而稟延陵恭讓之風。雅得毗尼之體。初揚州法慎傳於舊章。淮甸之間推為碩匠。天寶初宣斂衽摳衣。諮詢彌久輩流率服 English version:釋義宣, was a native of Jinling. He was born with intelligent roots and transcended the mundane world. Without the need for a teacher's instruction, he could cultivate his mind. After receiving the precepts, he diligently studied the Vinaya texts, and his time was not wasted. He extensively studied metaphysics and Confucianism, and was skilled in writing. He answered questions quickly and possessed the respectful and humble demeanor of Yanling Jizi, deeply understanding the essence of the Vinaya. Initially, Lawyer Fashen of Yangzhou transmitted the old chapters in the Huaihe region and was regarded as a great master. In the early years of the Tianbao era, Lawyer Yixuan adjusted his robes and went to consult him, and after a long period of consultation, his peers were all impressed.
。慎且歎賞曰。可畏乎。宣講終南事鈔請業于周律師之庭。考覈尤精。乃著折中記六卷以解之。蓋慊。融濟㠋勝諸師有所紕謬故也。使是非各盡其分。人免據宗而阿比。從此立稱耳。毗陵多出名士。僧有三宣慧德義是歟。時于江都習業。與會稽曇一閩川懷一慶雲靈一同門為朋也。晉陵既有三宣。慎門復出三一焉。江表資為美談。宣天寶末盛行化導。罔究其終。
系曰。夫名以制義所出無窮。奈何師資踵武而犯教祖之諱乎。通曰。春秋貴賤不嫌同號也。或曰。滕齊不敵俱書侯。乃曰。不嫌同號。號與名豈得例諸。通曰。號大不嫌。名小豈嫌乎。矧以義宣始為名者。安知弟子成事于南山之門邪。然出家者必也無妨。一則姓既以華從梵。咸稱釋氏。一則西域無諱。此合從旃。具諱者周人以事鬼神。夏商無諱明矣。況乎宣師已生兜率。小為天人大為菩薩。豈宜以鬼神事之。致令唐初高德勝士往往止存一字名。職由諱之極矣。屬今修撰。乃闕文也。乃知真諦無諱。俗諦聞似則懼。或曰。今沙門姓既為釋。名復不諱。言我不隨俗諦。云何對君主稱臣。莫西域有否。通曰。姓名不對王者。臣妾表疏合然。昔齊帝問王儉。遂令對見稱名。自漢至唐肅宗朝。始見稱臣。由此沿而不革。良以沙門德薄日就衰微。一往無復矣。又以法委
【現代漢語翻譯】 現代漢語譯本：慎公對此讚歎不已，說道：『太令人敬畏了！』他曾在周律師的門下學習《終南山事鈔》，考覈非常嚴格。於是撰寫了六卷的《折中記》來解釋它，大概是因為不滿㠋勝等諸位法師有所紕漏的緣故。這使得是非能夠各歸其位，人們免於根據宗派而偏袒。從此，慎公就樹立了名聲。毗陵這個地方多出名士，僧人中有三宣（慧宣、德宣、義宣），說的就是這樣吧。當時，慎公在江都學習，與會稽的曇一、閩川的懷一、慶雲的靈一等同門結為朋友。晉陵已經有了三宣，慎公門下又出了三一（曇一、懷一、靈一），這在江表被傳為美談。宣公在天寶末年盛行教化，但最終的結局卻無人知曉。
系公評論說：『名稱是爲了區分意義，其來源是無窮無盡的。為什麼師徒之間要效仿前人而觸犯教祖的名諱呢？』通公回答說：『《春秋》中，貴賤之人並不避諱使用相同的稱號。』有人反駁說：『滕國和齊國地位不對等，卻都記載為侯。』通公就說：『不避諱使用相同的稱號，稱號和名字怎麼能相提並論呢？』通公說：『稱號是大的方面，不避諱；名字是小的方面，難道要避諱嗎？況且義宣法師最初只是以此為名，怎麼能預知他的弟子會在南山一門成就事業呢？』然而，出家之人必定是沒有妨礙的。一方面，他們的姓氏已經從漢姓改為梵姓，都稱為釋氏；另一方面，西域沒有避諱的習俗，這應該遵循西域的習慣。只有那些詳細記載避諱的人，是周朝人用以侍奉鬼神的做法，夏朝和商朝沒有避諱是很明顯的。更何況宣法師已經往生兜率天，小而言之是天人，大而言之是菩薩，怎麼能用侍奉鬼神的方式來對待他呢？這導致唐朝初期，許多高德勝士往往只用一個字作為名字，這都是因為避諱到了極點的緣故。現在進行修撰，卻出現了缺文的情況。』由此可知，真諦之中沒有避諱，俗諦之中聽到相似的聲音就感到恐懼。有人問：『現在沙門的姓氏已經是釋，名字也不避諱，這說明我不遵循俗諦。那麼，如何對君主稱臣呢？莫非西域沒有這種做法嗎？』通公回答說：『姓名不對王者使用，臣妾在表奏中才使用。過去齊帝問王儉，於是允許他在對見時稱呼名字。從漢朝到唐肅宗朝，才開始出現稱臣的現象。由此沿襲而不改變，實在是因為沙門的德行日益衰微，一去不復返了。』又因為佛法委託于
【English Translation】 English version: Shen greatly admired this and exclaimed, 'How awe-inspiring!' He studied the 'Zhong Nan Shan Shi Chao' under the lawyer Zhou, and the assessment was extremely strict. So he wrote six volumes of 'Zhe Zhong Ji' to explain it, probably because he was dissatisfied with the errors of masters such as 㠋 Sheng. This allows right and wrong to each return to its place, and people are spared from favoring based on sect. From then on, Shen established a reputation. Biling is a place where many famous people come from, and the three Xuans (Hui Xuan, De Xuan, Yi Xuan) among the monks are said to be like this. At that time, Shen was studying in Jiangdu, and made friends with fellow disciples such as Tan Yi of Kuaiji, Huai Yi of Minchuan, and Ling Yi of Qingyun. Jinling already had three Xuans, and Shen's school produced three Yis (Tan Yi, Huai Yi, Ling Yi), which was a beautiful story in Jiangbiao. Xuan flourished in teaching at the end of Tianbao, but the final outcome is unknown.
Xi commented, 'Names are for distinguishing meanings, and their sources are endless. Why do teachers and disciples imitate their predecessors and violate the taboo of the ancestral name?' Tong replied, 'In the 'Spring and Autumn Annals', noble and lowly people do not avoid using the same title.' Someone retorted, 'The states of Teng and Qi are not equal in status, but both are recorded as Marquis.' Tong then said, 'Not avoiding using the same title, how can titles and names be compared?' Tong said, 'Titles are large aspects, and there is no avoidance; names are small aspects, should they be avoided? Moreover, Master Yi Xuan initially only used this as a name, how could he foresee that his disciples would achieve success in the Nanshan school?' However, there is certainly no hindrance for those who have left home. On the one hand, their surnames have been changed from Han surnames to Sanskrit surnames, and they are all called Shi; on the other hand, there is no custom of avoidance in the Western Regions, and this should follow the customs of the Western Regions. Only those who record the avoidance in detail are the practices of the Zhou people to serve ghosts and gods, and it is clear that there was no avoidance in the Xia and Shang dynasties. Moreover, Master Xuan has already been reborn in Tushita Heaven, and is a Deva in a small sense, and a Bodhisattva in a large sense, how can he be treated in the way of serving ghosts and gods? This led to the fact that in the early Tang Dynasty, many virtuous and outstanding scholars often only used one character as their name, all because of the extreme avoidance. Now, when revising, there are omissions.' From this it can be seen that there is no avoidance in the ultimate truth, and in the mundane truth, there is fear when hearing similar sounds. Someone asked, 'Now that the surnames of the Shramanas are already Shi, and the names are not avoided, this shows that I do not follow the mundane truth. Then, how do I address the monarch as a subject? Is there no such practice in the Western Regions?' Tong replied, 'Names are not used to address the king, and concubines use them in memorials. In the past, Emperor Qi asked Wang Jian, so he allowed him to call his name when meeting him. From the Han Dynasty to the reign of Emperor Suzong of Tang, the phenomenon of calling oneself a subject began to appear. This has been followed without change, because the virtue of the Shramanas has been declining day by day, and it will never return.' Also, because the Dharma is entrusted to
國王誠難改作。王謂為是楷定莫移。故佛言。雖非我制諸方為清凈者不得不行也。
唐蘇州開元寺辯秀傳
釋辯秀。俗姓劉氏。漢楚王交三十一代孫也。秀幼孤。諸父哀字。禮如教立孝自天生。而宿植緣深心田欲稔。因請伯氏出家長行。哀而舍旃。事靈隱謀禪師便能問津。圖入道之意。所聞指訓。如涼風入懷。醒然清悟。天寶四年受戒于東海鑑真大師。傳律于會稽曇一。至德中舉高行隸名于吳郡開元寺。乾元中下詔天下二十五寺。各定大德七人長講戒律秀應其數也。頃年于凈土一門不愆于念。嘗謂人曰。昔聞西方之行是有相大乘。此乃蓬心不直非達觀之說。何邪夫出言即性發意皆如。而一色一香無非中道。況我正念乎。秀壇場一十六番度人孤制。律樞正持僧綱自肯。湖南北皆宗仰焉。以建中元年六月十五日寢疾而終。春秋六十七。法臘三十五。當其逝日。有庭樹一本。枝葉扶疏朝華正敷。而遽萎瘁。其年七月五日。遷靈龕于武丘西寺松門之右。門人道亮道該清會。偕繞旃檀之香樹也。故觀察使韋元甫李棲筠虢州刺史李紓。御史中丞李道昌。盡欽慕往德。亦林下之交。霅晝為碑頌焉。
唐京師安國寺如凈傳
釋如凈。不詳何許人也。甫參法位。當納戒津明練毗尼砥礪名節。時恒講勖徒侶云屯。
【現代漢語翻譯】 現代漢語譯本：國王確實很難改變他的作為。國王認為（他所做的）是已經確定了的，不可更改的。所以佛說，即使不是我制定的規矩，只要在其他地方被認為是清凈的，也不得不實行。
唐蘇州開元寺辯秀傳
釋辯秀（Shi Bianxiu），俗姓劉氏，是漢楚王劉交的第三十一代孫。辯秀幼年喪父，各位叔父憐憫他年幼喪父，按照禮儀教導他，他的孝心是天生的。因為他前世種下的善緣深厚，心中的善根將要成熟。於是請求伯父允許他出家修行，伯父哀憐他而同意了。他侍奉靈隱寺的謀禪師，很快就能領悟佛法，立志入道。所聽聞的教誨，如同涼風吹入懷中，使他清醒地領悟。天寶四年，在東海從鑑真（Jianzhen，唐代高僧）大師處受戒，在會稽從曇一（Tanyi）律師處學習戒律。至德年間，以高尚的品行被舉薦到吳郡開元寺。乾元年間，朝廷下詔天下二十五座寺廟，各選定七位大德高僧，長期講解戒律，辯秀應選其中。近年來，他對凈土法門專心致志，沒有絲毫懈怠。他曾經對人說，過去聽說西方凈土的修行是有相的大乘，這是一種心胸狹隘、見識不廣的說法。為什麼呢？因為人說出的話、發出的意念，都與本性息息相關，即使是一色一香，也無不是中道。更何況我的正念呢？辯秀設立的道場，一共十六次度化眾人，他獨自製定規章，端正律法，堅持僧團的綱紀，自己也身體力行。湖南北一帶的人都敬仰他。在建中元年六月十五日，因病去世，享年六十七歲，僧臘三十五年。在他去世的那天，寺院裡有一棵樹，枝繁葉茂，早晨花朵盛開，卻突然枯萎了。那年七月五日，將他的靈龕遷葬到武丘西寺松門的右邊。他的弟子道亮（Daoliang）、道該（Daogai）、清會（Qinghui）等人，一同繞著旃檀香樹。所以觀察使韋元甫（Wei Yuanfu）、李棲筠（Li Qijun），虢州刺史李紓（Li Shu），御史中丞李道昌（Li Daochang），都欽佩他的高尚品德，也是林下的朋友。霅晝為他撰寫碑文歌頌。
唐京師安國寺如凈傳
釋如凈（Shi Rujing），不知道是哪裡人。剛剛開始參與佛法事務，就應該接受戒律的洗禮，精通毗尼，磨礪自己的品行。當時經常講經說法，聚集了很多僧侶。
【English Translation】 English version: It is indeed difficult to change the actions of a king. The king believes that what he has done is already fixed and cannot be changed. Therefore, the Buddha said, 'Even if it is not a rule I have made, if it is considered pure in other places, it must be followed.'
Biography of Bianxiu of Kaiyuan Temple in Suzhou, Tang Dynasty
Shi Bianxiu (釋辯秀), whose secular surname was Liu (劉), was the thirty-first generation descendant of Liu Jiao (劉交), the King of Chu of the Han Dynasty. Bianxiu lost his father at a young age. His uncles pitied his young age and taught him according to etiquette. His filial piety was innate. Because of the deep good karma he had planted in his previous life, the roots of goodness in his heart were about to mature. Therefore, he asked his uncle to allow him to become a monk, and his uncle agreed out of pity. He served Chan Master Mou (謀禪師) of Lingyin Temple (靈隱寺) and quickly grasped the principles of Buddhism, determined to enter the path. The teachings he heard were like a cool breeze entering his heart, making him clearly enlightened. In the fourth year of the Tianbao era, he received the precepts from Master Jianzhen (鑑真, a prominent monk of the Tang Dynasty) in the East Sea, and studied the Vinaya from Vinaya Master Tanyi (曇一) in Kuaiji. During the Zhide era, he was recommended to Kaiyuan Temple (開元寺) in Wujun for his noble conduct. During the Qianyuan era, the imperial court issued an edict to twenty-five temples across the country, each selecting seven eminent monks to lecture on the precepts for a long time, and Bianxiu was selected among them. In recent years, he has been wholeheartedly devoted to the Pure Land Dharma, without the slightest懈怠. He once said to people, 'In the past, I heard that the practice of the Western Pure Land is the Mahayana with form, which is a narrow-minded and short-sighted view. Why? Because the words spoken and the thoughts generated are closely related to one's nature, and even a single color or fragrance is none other than the Middle Way. How much more so is my right mindfulness?' Bianxiu established sixteen Dharma assemblies, saving many people. He independently formulated rules, rectified the Vinaya, and upheld the discipline of the Sangha, practicing what he preached. People in Hunan and Hubei admired him. On the fifteenth day of the sixth month of the first year of the Jianzhong era, he passed away due to illness at the age of sixty-seven, with thirty-five years as a monk. On the day of his passing, a tree in the temple, with lush branches and leaves and flowers in full bloom in the morning, suddenly withered. On the fifth day of the seventh month of that year, his spirit niche was moved to the right of the Song Gate of the West Temple in Wuqiu. His disciples Daoliang (道亮), Daogai (道該), and Qinghui (清會), together circled the sandalwood incense tree. Therefore, the Inspector Wei Yuanfu (韋元甫), Li Qijun (李棲筠), the Prefect of Guozhou Li Shu (李紓), and the Censor-in-chief Li Daochang (李道昌) all admired his noble character and were also friends in the forest. 霅晝 wrote an inscription for him.
Biography of Rujing of Anguo Temple in the Capital, Tang Dynasty
Shi Rujing (釋如凈), it is not known where he was from. As soon as he began to participate in Buddhist affairs, he should receive the precepts, be proficient in the Vinaya, and cultivate his character. At that time, he often lectured on the Dharma, gathering many monks.
辭筆偕長博達儒典。先是關中行智首律師四分律疏。魏郡法礪律師著疏別行。爾時關輔河北各競宗派。微似參辰。隋末唐初道宣律師。以首大疏為本。造刪補律鈔三卷。稍為會要。行事逗機。貞觀已來三輔江淮岷蜀多傳唱之。次裝三藏弟子懷素者。先習鈔宗。后委棄宣礪之學。于咸亨年中別述開四分律記。后號新章歟。至代宗大曆中新章舊疏互相長短。十三年敕。集三宗律匠。重定二家隆殺。時凈推為宗主。語在圓照傳。至建中二年奏二疏並行凈之力也。蓋以國相元公載篤重素公崇其律教。乃命凈為新疏主作傳焉。
唐漢州開照寺鑒源傳(慧觀)
釋鑒源者。不知何許人也。素行甄明範圍律道。苾芻表率何莫由斯。后講華嚴經號為勝集。日供千人粥食。其倉簞中米粟才數百斛。取之不竭。沿夏涉秋未嘗告匱。其冥感如此。其山寺越多徴應。有慧觀禪師見三百餘僧持蓮燈凌空而去。歷歷如流星焉。開元中崔冀公寧疑其妖妄。躬自入山宿。預禁山四方面各三十里火光。至第三夜有百餘支燈現。兼紅光可千尺餘。冀公蹶然作禮嘆未曾有。時松間出金色手長七尺許。有二菩薩黃白金色閃爍。然復庭前柏樹上晝現一燈。其明如日橫布玻璃。山可三里所。寶珠一顆。圓一丈熠爚可愛。西嶺山門懸大虹橋。橋上梵僧老叟
【現代漢語翻譯】 現代漢語譯本： 辭藻文筆俱佳，知識淵博，通曉儒家經典。在此之前，關中地區流行行智首律師的《四分律疏》。魏郡的法礪律師也著有疏，各自流行。當時關中和河北地區各自推崇不同的宗派，情況微妙，如同參星和辰星的對立。隋朝末年唐朝初期，道宣律師以首律師的大疏為基礎，撰寫了刪補《律鈔》三卷，稍作精簡，使其切合實際情況。貞觀年間以來，三輔（長安附近地區）、江淮、岷蜀等地大多傳唱此書。後來，裝三藏的弟子懷素，先學習《律鈔》宗，後來放棄了道宣和法礪的學說，在咸亨年間另外撰寫了《開四分律記》，後來被稱為新章。到了代宗大曆年間，新章和舊疏互相爭論優劣。大曆十三年，皇帝下令召集三宗的律師，重新評定兩家的興衰。當時凈律師被推舉為宗主，相關事蹟記載在《圓照傳》中。到了建中二年，奏請兩部疏同時推行，這是凈律師的功勞。大概是因為國相元公非常器重懷素，推崇他的律教，於是命令凈律師作為新疏的代表作傳。
唐漢州開照寺鑒源傳（慧觀）
釋鑒源，不知道是哪裡人。平素行為端正，精通律學。是眾比丘的表率，無人不遵循他的教導。後來講解《華嚴經》，被稱為勝集。每天供應一千人的粥飯。他的糧倉里只有幾百斛米，卻取之不盡，從夏天到秋天都沒有告罄，他的冥冥感應就是這樣。他的山寺里有很多徵兆應驗。有慧觀禪師看見三百多僧人手持蓮花燈凌空而去，像流星一樣。開元年間，崔冀公寧懷疑這是妖妄，親自入山住宿，預先禁止山四面各三十里內的火光。到了第三夜，出現了一百多支燈，還有紅光，大約有一千多尺。崔冀公驚恐地作禮，嘆息從未見過這樣的景象。當時松樹間出現一隻金色的手，大約七尺長。還有兩位菩薩，發出黃白色的金光。而且庭前的柏樹上白天出現一盞燈，它的光明如同太陽，橫布在玻璃上，照亮了三里遠的山。還有一顆寶珠，大約一丈圓，閃閃發光，非常可愛。西嶺山門懸掛著巨大的虹橋，橋上有梵僧和老叟。
【English Translation】 English version: His writing style was excellent, and he was erudite and well-versed in Confucian classics. Prior to this, Lawyer Xingzhi Shou's 'Commentary on the Four-Part Vinaya' was popular in the Guanzhong area. Lawyer Fali of Weijun also wrote a commentary that circulated separately. At that time, Guanzhong and Hebei each revered different schools, a subtle situation like the opposition of the stars Shen and Chen. During the late Sui and early Tang dynasties, Lawyer Daoxuan, based on Shou Lawyer's major commentary, wrote a revised and supplemented 'Vinaya Excerpt' in three volumes, simplifying it somewhat to make it practical. Since the Zhenguan era, it has been widely circulated in the Sanfu (area near Chang'an), Jianghuai, and Minshu regions. Later, Huaizhu, a disciple of the Tripitaka master, first studied the 'Vinaya Excerpt' school, then abandoned the teachings of Daoxuan and Fali, and separately wrote 'Notes on Opening the Four-Part Vinaya' during the Xianheng era, later known as the New Chapter. By the Dalie era of Emperor Daizong, the New Chapter and the Old Commentary debated each other's merits. In the thirteenth year of Dalie, the emperor ordered the convocation of lawyers from the three schools to re-evaluate the rise and fall of the two families. At that time, Lawyer Jing was recommended as the leader, as recorded in the 'Biography of Yuanzhao'. In the second year of Jianzhong, he requested that the two commentaries be promoted simultaneously, which was due to Lawyer Jing's efforts. It was probably because State Chancellor Yuan Gong greatly valued Huaizhu and revered his Vinaya teachings, so he ordered Lawyer Jing to write a biography as the representative of the New Commentary.
Biography of Jianyuan of Kaizhao Temple in Hanzhou, Tang Dynasty (by Huiguan)
釋Jianyuan, it is not known where he was from. His behavior was upright, and he was well-versed in the Vinaya. He was a model for all Bhikkhus, and no one did not follow his teachings. Later, he lectured on the 'Avatamsaka Sutra' (Huayan Jing), which was called the Victorious Gathering. He provided porridge and food for a thousand people every day. His granary only had a few hundred hu (斛) of rice, but it was inexhaustible, and it never ran out from summer to autumn. His mysterious response was like this. There were many omens that were verified in his mountain temple. Chan Master Huiguan saw more than three hundred monks holding lotus lanterns flying into the sky, like shooting stars. During the Kaiyuan era, Cui Jigong Ning suspected that this was demonic, so he personally went to the mountain to stay overnight, and beforehand prohibited firelight within thirty li (里) on all four sides of the mountain. On the third night, more than a hundred lights appeared, as well as red light, about a thousand chi (尺) long. Cui Jigong prostrated in fear and sighed that he had never seen such a sight. At that time, a golden hand appeared between the pine trees, about seven chi long. There were also two Bodhisattvas, emitting yellow and white golden light. Moreover, a lamp appeared in front of the cypress tree in the daytime, its light like the sun, spread across the glass, illuminating the mountain three li away. There was also a precious pearl, about one zhang (丈) in circumference, sparkling and very lovely. A huge rainbow bridge hung over the Xiling mountain gate, and there were梵monks (Fàn Sēng) and old men on the bridge.
童子間出有二炬爛然空中。如相迎送交過之狀。下有四菩薩兩兩偶立放通身光。可高六七十尺。復見大松林后。忽有寺額篆書三學字。又燈下垂繡帶二條。東林之間夜出金山。月當於午。金銀二色燈列于知鉉師墳側。韋南康皋每三月就寺設三百菩薩大齋。菩薩現形捧燈。僧持香燈引挹之。爐在寺門矣。白中令敏中睹瑞興立此寺。大中八年改額曰開照。源律師道化與地俱靈哉。弟子傳講東川所宗也。
唐吳郡雙林寺志鴻傳
釋志鴻。俗姓錢氏。湖州長城下若人。本名儼。志鴻字也。少出俗于石門鄉寺。則梁靜林也。削染受具訖。往茂苑親道恒師盛集研核精微。時曇清省躬互相切磋。卒成洪緒。然慊先德釋南山鈔。商略不均否臧無準。捕蟬忘后補袞不完。囊括大慈靈㠋已下四十餘師記鈔之玄。勒成二十卷。號搜玄錄。大曆中華嚴疏主澄觀披尋。乃為序冠于首。然其解判不無所長。其如科節繁碎是其短也。春秋一百有八歲。敕署為長壽大師焉。近世止行其字而已。今雙林累遭兵革。加以水潦碑碣失蹤。閟于言行也。吁其儼公氏族本生。必與南山宣律師相同。亦為美事矣。
唐京兆安國寺乘如傳
釋乘如。未詳氏族。精研律部頗善講宣。繩準緇徒罔不循則。代宗朝翻經如預其任。應左右街臨壇度人弟
【現代漢語翻譯】 現代漢語譯本 兩個孩童之間出現兩支燃燒的火炬，在空中如同互相迎接和傳遞。下方有四位菩薩兩兩相對站立，放出遍身的光芒，大約有六七十尺高。又看見大片松林后，忽然出現寺廟的匾額，上面用篆書寫著『三學』二字。還有燈下垂著兩條繡帶。東邊的樹林之間夜晚出現金山，月亮正當午時。金色和銀色的燈排列在知鉉師的墳墓旁邊。韋南康皋每到三月就在寺廟設定三百菩薩的大齋。菩薩顯現身形捧著燈，僧人拿著香燈引導他們。香爐就在寺廟的門前。白中令敏中看到祥瑞而興建這座寺廟。大中八年改名為開照寺。源律師的道行和教化與這片土地一同顯靈啊。他的弟子在東川傳講他的學說，被當地所尊崇。
唐吳郡雙林寺志鴻傳
釋志鴻，俗姓錢氏，是湖州長城下若人。本名儼，志鴻是他的字。年少時在石門鄉寺出家，那就是梁靜林。剃度受戒完畢后，前往茂苑親近道恒師，盛大地聚集在一起研究精微的佛法。當時曇清、省躬互相切磋。最終成就了宏大的事業。然而，他認為先德釋南山（釋道宣）的鈔本，商量考量不夠周全，好壞沒有準則，就像捕蟬忘記身後，補衣服沒有補完整。囊括了大慈靈㠋（地名）以下四十多位法師的記鈔的玄妙之處，編撰成二十卷，名為《搜玄錄》。大曆年間，《華嚴疏》的作者澄觀（法號）披閱尋找，於是為它寫了序言放在書的最前面。然而，他的解釋和判斷並非沒有長處，只是科條章節過於繁瑣是他的缺點。享年一百零八歲。朝廷敕封他為長壽大師。近世只流行他的字而已。現在雙林寺多次遭遇戰火，加上水災，碑碣都已失蹤，他的言行也被埋沒了。唉，他的本名儼公的氏族和出生地，如果能和南山宣律師相同，也是一件美事啊。
唐京兆安國寺乘如傳
釋乘如，不清楚他的氏族。精通研究律部，非常擅長講解宣揚。用規矩來約束僧人，沒有誰不遵守法則。代宗朝廷翻譯佛經時，乘如參與其中。他應該在左右街臨壇度人。
【English Translation】 English version Between two children, two burning torches appeared in the air, as if welcoming and passing each other. Below, four Bodhisattvas stood in pairs, emitting light from their entire bodies, about sixty to seventy feet high. Furthermore, behind a large pine forest, a temple plaque suddenly appeared with the words 'Three Studies' written in seal script. Also, two embroidered ribbons hung down from the lamps. At night, a golden mountain emerged between the eastern trees, with the moon at its zenith. Gold and silver lamps were arranged beside the tomb of Zhi Xuan (name of a monk). Every March, Wei Nan Kang Gao (name of a person) would set up a grand offering for three hundred Bodhisattvas at the temple. The Bodhisattvas would manifest and hold the lamps, while the monks would hold incense lamps to guide them. The incense burner was at the temple gate. Bai Zhong Ling Min Zhong (name of a person) witnessed the auspicious signs and built this temple. In the eighth year of the Da Zhong era, it was renamed Kai Zhao Temple. The virtue and teachings of Lawyer Yuan (name of a monk) were spiritually connected to this land. His disciples propagated his teachings in Dongchuan, where he was revered.
Biography of Zhi Hong of Shuanglin Temple in Wujun, Tang Dynasty
釋Zhi Hong (name of a monk), whose secular surname was Qian, was a native of Xia Ruo in Changcheng, Huzhou. His original name was Yan, and Zhi Hong was his style name. He left the secular life at a young age at Shimen Xiang Temple, which was Liang Jinglin. After being tonsured and receiving the precepts, he went to Maoyuan to be close to Master Dao Heng, where they gathered to study the subtle and profound aspects of the Dharma. At that time, Tan Qing and Sheng Gong (names of monks) sharpened each other. Eventually, he achieved great accomplishments. However, he felt that the commentaries of the previous virtuous monk Shi Nan Shan (Dao Xuan) were not thorough enough in their deliberations, lacking standards for judging good and bad, like forgetting what's behind while catching cicadas, and patching clothes incompletely. He encompassed the mysteries of the notes and commentaries of more than forty masters from Da Ci Ling Chi (place name) downwards, and compiled them into twenty volumes, titled 'Searching for Mysteries'. During the Dali era, Cheng Guan (name of a monk), the author of the 'Huayan Commentary', perused and searched through it, and wrote a preface for it at the beginning of the book. However, his explanations and judgments were not without merit, but the excessive detail of the sections was his shortcoming. He lived to be one hundred and eight years old. The court posthumously named him Longevity Master. In recent times, only his style name is commonly used. Now, Shuanglin Temple has suffered many times from war and floods, and the steles have been lost, and his words and deeds have been obscured. Alas, if his original name Yan's clan and birthplace could be the same as Lawyer Xuan of Nan Shan, it would also be a good thing.
Biography of Cheng Ru of Anguo Temple in Jingzhao, Tang Dynasty
釋Cheng Ru (name of a monk), whose clan is unknown. He was proficient in studying the Vinaya and was very good at explaining and propagating it. He used rules to regulate the monks, and no one did not follow the rules. During the reign of Emperor Daizong, Cheng Ru participated in the translation of Buddhist scriptures. He should have been in charge of ordaining people at the altars on the left and right streets.
子千數。先是五眾身亡衣資什具悉入官庫。然歷累朝曷由釐革。如乃援引諸律。出家比丘生隨得利死利歸僧。言其來往來無物也。比丘貪畜自茲而𡞞者職由於此。今若歸官例同籍沒。前世遺事闕人舉揚。今屬文明乞循律法斷其輕重。大曆二年十一月二十七日敕下。今後僧亡物隨入僧。仍班告中書門牒。天下宜依。如之律匠非上訓二眾而已。抑亦奮內眾之遺事立功不朽。如公是乎。終西明安國二寺上座。有文集三卷。圓照鳩聚流佈焉。
唐襄州辯覺寺清江傳
釋清江。會稽人也。不詳氏族。幼悟幻泡身拘羈鞅。因入精舍便戀空門。父母沮勸建乎難拔。禮曇一律主為親教師。諷誦經法寓目俱通。長者品量之曰。釋門千里駒也。于浙陽天竺戒壇求法。與同學清源從守直和尚下為弟子。還聽習一公相疏並南山律鈔。間歲精義入神舉皆通暢。而善篇章。儒家筆語體高辭典。又擅一隅之美。時少倫擬。其褊懆之性不與人類。嘗於一公少因不足。亦有舍和尚之譏。由是遊方服勤。凡云律筵無不預者。自責己曰。天下行半少有如我本師者。還會稽。一公猶老。當其僧大集時。擊木唱某再投和尚攝受。時一公詬罵。江雨淚而懺悔曰。前念無知後心有悟。望和尚大慈施與歡喜。茍不許收則越人不可以強售章甫也。一公憫其數四
【現代漢語翻譯】 現代漢語譯本 子千數（具體數字不詳）。此前，五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）僧人去世后，他們的衣服和財物什具全部沒收歸官府。然而，歷經多個朝代，這種情況始終沒有得到改變。如今，您援引各種戒律，指出出家的比丘，生前所得的利益，死後應歸於僧團。並說明他們出家時本就身無長物。比丘貪圖積蓄的現象由此而生，責任在於此。現在如果歸於官府，就如同籍沒家產一樣。前朝遺留的事情，沒有人出來主張。如今正值文明時代，懇請按照律法來判斷事情的輕重。大曆二年十一月二十七日，皇帝下敕令：今後僧人去世后的財物，應當歸於僧團。並通告中書門下。天下各地都應該遵照執行。像您這樣的律宗大師，不僅僅是教導比丘和比丘尼二眾，而且還發掘了僧團內部被遺忘的事情，建立了不朽的功業。您真是這樣的人啊！最終擔任西明寺和安國寺的上座。有文集三卷。圓照法師收集整理並流傳開來。
唐襄州辯覺寺清江傳
釋清江（法號清江），會稽（今浙江紹興）人。他的姓氏不清楚。從小就領悟到人生如幻影泡沫，被世俗所束縛。因此進入精舍，便愛上了空門。父母勸阻，也難以改變他的決心。拜曇一律主為親教師。誦讀經文佛法，看過就能理解。長者評價他說：『這是釋迦牟尼佛門中的千里駒啊！』在浙陽天竺寺的戒壇求法。與同學清源一起，跟隨守直和尚學習。回來后聽習一公的《相疏》以及南山律師的律宗鈔本。不久之後，就精通了其中的精義，舉一反三，全部通曉。而且擅長文章寫作。儒家的筆法，高雅的辭藻。又擅長書法，當時很少有人能與他相比。他的性格比較急躁，與常人不同。曾經因為一點小事對一公不滿，也有過批評和尚的行為。因此四處遊歷，勤奮學習。凡是有講律法的場合，沒有不參加的。他責備自己說：『天下修行的人，很少有像我的本師這樣的。』又回到會稽。一公已經老了。當僧眾聚集的時候，他敲擊木魚，唱誦自己的名字，再次請求和尚攝受。當時一公責罵他。清江流著眼淚懺悔說：『之前的想法是無知的，現在的心是覺悟的。希望和尚大慈大悲，給予歡喜。如果不允許我重新入門，那麼越人（指清江自己）不可以強行推銷章甫（古代帽子）。』一公憐憫他多次懺悔。
【English Translation】 English version The number of sons was in the thousands (the exact number is unknown). Previously, when members of the five groups (bhikshus [monks], bhikshunis [nuns], shramaneras [male novices], shramanerikas [female novices], and shikshamanas [probationary nuns]) passed away, their robes and belongings were all confiscated and entered into the official treasury. However, through successive dynasties, this situation had never been reformed. Now, you cite various precepts, pointing out that the benefits acquired by ordained bhikshus during their lifetime should belong to the Sangha [monastic community] after their death, explaining that they originally possessed nothing when they renounced the world. The phenomenon of bhikshus greedily accumulating possessions arises from this, and the responsibility lies here. If these possessions are now returned to the government, it would be like confiscating property. Matters left over from previous dynasties have not been addressed. Now, in this era of civilization, I implore you to judge the severity of the matter according to the Dharma. On the 27th day of the 11th month of the 2nd year of the Dali era, the emperor issued an edict: henceforth, the possessions of monks who pass away should belong to the Sangha. This was announced to the Zhongshu Menxia [central government]. All regions of the empire should follow this. A Vinaya Master like you not only teaches the two assemblies of bhikshus and bhikshunis but also unearths forgotten matters within the Sangha, establishing immortal merit. You are truly such a person! Ultimately, he served as the chief monk of Ximing Temple and Anguo Temple. He has a collection of three volumes of literary works. Dharma Master Yuanzhao collected and disseminated them.
Biography of Qingjiang of Bianjue Temple in Xiangzhou during the Tang Dynasty
釋Qingjiang (Dharma name Qingjiang), was a native of Kuaiji (present-day Shaoxing, Zhejiang). His family name is unknown. From a young age, he realized that life is like a phantom bubble, bound by worldly constraints. Therefore, he entered a monastery and fell in love with the emptiness of the Dharma. His parents tried to dissuade him, but they could not change his determination. He took the Vinaya Master Tan Yi as his personal teacher. He could understand the sutras and Dharma teachings as soon as he read them. An elder praised him, saying, 'This is a thoroughbred in Shakyamuni Buddha's gate!' He sought the Dharma at the ordination platform of Tianzhu Temple in Zheyang. Together with his classmate Qingyuan, he studied under the Venerable Shouzhi. After returning, he listened to Yi Gong's 'Commentary' and the Vinaya commentaries of the Nanshan Vinaya School. Soon after, he became proficient in the essence of these teachings, understanding everything thoroughly. Moreover, he excelled in writing essays. He used Confucian writing styles and elegant diction. He was also skilled in calligraphy, and few could compare to him at the time. His personality was rather impatient and different from ordinary people. He once became dissatisfied with Yi Gong over a small matter and even criticized the monk. Therefore, he traveled around, diligently studying. He attended every occasion where the Vinaya was taught. He reproached himself, saying, 'Among the practitioners in the world, few are like my original teacher.' He returned to Kuaiji. Yi Gong was already old. When the Sangha gathered, he struck the wooden fish, chanted his name, and requested the monk to accept him again. At that time, Yi Gong scolded him. Qingjiang shed tears and repented, saying, 'My previous thoughts were ignorant, but my current heart is enlightened. I hope the monk will be compassionate and grant me joy. If you do not allow me to re-enter, then the Yue person (referring to Qingjiang himself) cannot forcibly sell the Zhangfu (ancient hat).' Yi Gong pitied him for his repeated repentance.
求哀。乃曰。為汝含垢。遂為師資如初。江有禪觀之學。大曆八年于汝濆遇忠國師。因弟子說自。忠曰。此律師是和尚鄉人。乃欣然相會尋往南陽。再謁國師密傳心要焉。
系曰。江嘗為七夕詩。或謂之四背中一背也。通曰。詩人興詠用意不倫。慧休怨別。陸機牽牛星。屈原湘夫人。豈為色邪。皆當時寓言興類而已。若然者言火則焚口。說食則療飢也矣。江之舍師后乃揚師之美。反權合道也。實為此詩警世無常引令入佛智焉。其故何也。詳江遇忠國師大明玄理無以域中小乘法拘之哉。
唐會稽雲門寺靈澈傳
釋靈澈。不知何許人也。稟氣貞良執操無革。而吟詠性情尤見所長。居越溪雲門寺。成立之歲為文之譽襲遠。講貫無倦生徒戾止如阛阓焉。故秘書郎嚴維劉隋州長卿前殿中侍御史皇甫曾。睹面論心皆如膠固。分聲唱和名散四陬。澈游吳興與杼山晝師一見為林下之遊。互相擊節。晝與書上包佶中丞盛標揀其警句最所重者歸湘南作。則有山邊水邊待月明。暫向人間。借路行。如今還向山邊去。唯有湖水無行路句。此僧諸作皆妙。獨此一篇使老僧見欲棄筆硯。伏冀中丞高鑒深量。其進諸乎。其舍諸乎。方今天下有故大賢勤王。輒以非急干請視聽。亦昭愚老僧不達時也。然澈公秉心立節不可多得。其道行
【現代漢語翻譯】 現代漢語譯本：
他懇求原諒。於是（晝禪師）說：『我原諒你之前的過錯。』於是恢復了之前的師徒關係。江晝有禪觀方面的學問。大曆八年，他在汝濆遇到了忠國師（指一位德高望重的禪師）。因為弟子說了自己的情況，忠國師說：『這位律師（指精通戒律的僧人）是和尚（指江晝）的同鄉。』於是（忠國師和江晝）欣然相會，之後江晝前往南陽，再次拜見忠國師，秘密地傳授了心要。
系曰：江晝曾經寫過一首七夕詩，有人認為這首詩是『四背』（指背離佛法）中的一種。通禪師說：『詩人吟詠，用意不應該如此不倫。慧休怨恨離別，陸機描寫牽牛星，屈原描寫湘夫人，難道都是爲了情色嗎？這些都是當時用來寄託情感和比興的。如果按照那種說法，說火就會燒嘴，說食物就能治好飢餓了。』江晝離開晝禪師之後，反而宣揚晝禪師的美德，這是反過來運用權巧方便來契合佛道。實際上，這首詩是爲了警醒世人無常，引導他們進入佛的智慧。這是什麼原因呢？詳細地說，江晝遇到了忠國師，明白了玄妙的道理，不會被小乘佛法所束縛。
唐會稽雲門寺靈澈傳
釋靈澈（指靈澈禪師），不知道是哪裡人。他天性貞良，操守堅定，而且擅長吟詠，表達情感。他住在越溪的雲門寺。成年的時候，他的文章就遠近聞名。講經說法不知疲倦，學生們聚集在他那裡，就像集市一樣熱鬧。所以秘書郎嚴維、劉隋州長卿、前殿中侍御史皇甫曾，見到他之後，都和他推心置腹，情誼深厚。他們互相唱和，名聲傳遍四方。靈澈遊歷吳興，與杼山晝師（指晝禪師）一見如故，結為林下之友，互相讚賞。晝禪師寫信給中丞包佶，盛讚靈澈的警句，最看重的是他回到湘南時所作的詩：『山邊水邊待月明，暫向人間借路行。如今還向山邊去，唯有湖水無行路。』這位僧人的所有作品都很妙，唯獨這一篇，讓老僧我看了都想扔掉筆硯。希望中丞您能高明地鑑賞，深刻地衡量，是應該推薦他呢，還是應該捨棄他呢？現在天下有故大賢勤王，總是用不緊急的事情來請求視聽，這也說明我這個愚蠢的老僧不通時務。然而，靈澈公秉持正心，堅守節操，這樣的人很難得，他的道行……
【English Translation】 English version:
He begged for forgiveness. Thereupon, (Chan Master Zhou) said, 'I forgive your previous faults.' Thus, the relationship between teacher and disciple was restored as before. Jiang Zhou had learning in Chan contemplation. In the eighth year of the Dali era, he encountered National Teacher Zhong (referring to a highly virtuous Chan master) at Ru Fen. Because a disciple spoke of his situation, National Teacher Zhong said, 'This Vinaya Master (referring to a monk well-versed in precepts) is a fellow villager of the monk (referring to Jiang Zhou).' Thereupon, (National Teacher Zhong and Jiang Zhou) happily met, and later Jiang Zhou went to Nanyang to visit National Teacher again, who secretly transmitted the essential teachings of the mind.
Commentary: Jiang Zhou once wrote a Qixi (Double Seventh Festival) poem, and some considered this poem to be one of the 'four betrayals' (referring to betraying the Dharma). Chan Master Tong said, 'Poets should not use such inappropriate intentions in their poems. Hui Xiu lamented separation, Lu Ji described the Cowherd Star, and Qu Yuan described the Xiang Lady. Were they all for lust? These were all metaphors and allegories used to express emotions at the time. If we follow that logic, speaking of fire would burn the mouth, and speaking of food would cure hunger.' After Jiang Zhou left Chan Master Zhou, he instead promoted the virtues of Chan Master Zhou, which is using skillful means to accord with the Buddhist path. In reality, this poem was to warn people of impermanence and lead them into the wisdom of the Buddha. What is the reason for this? In detail, Jiang Zhou encountered National Teacher Zhong, understood the profound principles, and would not be bound by the Hinayana (Small Vehicle) Dharma.
Biography of Lingche of Yunmen Temple in Kuaiji, Tang Dynasty
Shramanera Lingche (referring to Chan Master Lingche), it is not known where he was from. He was virtuous and upright by nature, steadfast in his conduct, and particularly skilled in composing poems to express his emotions. He lived in Yunmen Temple in Yuexi. By the time he came of age, his writings were famous far and wide. He tirelessly lectured on the scriptures, and students gathered around him like a bustling marketplace. Therefore, Secretary Lang Yan Wei, Liu Changqing of Suizhou, and Imperial Censor Huangfu Zeng, after meeting him, all confided in him and formed deep friendships. They composed poems in response to each other, and their fame spread in all directions. Lingche traveled to Wuxing and, upon meeting Chan Master Zhou of Zhushan (referring to Chan Master Zhou), they became friends in the forest and admired each other. Chan Master Zhou wrote a letter to Vice Minister Bao Ji, praising Lingche's insightful verses, and most valued the poem he wrote upon returning to Xiangnan: 'Waiting for the moon to shine by the mountains and waters, temporarily borrowing a road to walk in the human world. Now returning to the mountains, only the lake has no road to travel.' All of this monk's works are wonderful, but this one in particular makes this old monk want to throw away his pen and inkstone. I hope that Your Excellency can appreciate and deeply consider whether to recommend him or abandon him. Now that there are former great sages diligently serving the king, they always use non-urgent matters to request attention, which also shows that this foolish old monk is out of touch with the times. However, Lingche holds a righteous heart and steadfast integrity, which is rare to find, his practice of the Way...
空慧無慚安遠。復著律宗引源二十一卷。為緇流所歸。至於玄言道理應接靡滯。風月之間亦足以助君子之高興也。其為同曹所重也如此。晝又赍詩附澈去見。佶禮遇非輕。又權德輿聞澈之譽。書問晝公。回簡極筆稱之。建中貞元已來。江表諺曰。越之澈洞冰雪。可謂一代勝士。與杭標霅晝分鼎足矣。不測其終。
唐揚州慧照寺省躬傳
釋省躬。睦州桐廬人也。為童強識。耆宿呼語怪其志大而言高。每厭樊籠。忽投聖德寺慕道從師。敕恩得度。性靈天發於毗尼道。學如溫習。復擇名師得姑蘇開元道恒師。恒曰。甚矣吾得躬也。門人日益親。及乎探頤精微愈征愈遠。時有擊論互指為迷者必請見。躬為其判之。坐分曲直。諺曰。義盡省躬。言到躬義無不盡也其博綜律乘捍禦師門也若此。恒曰。自吾有躬也惡言不聞矣。躬避席葉拱而對曰。某不佞也。仰師之道。若采扶桑以啖𧔞蠶。所患者未能嘔繁絲以報主耳。恒曰。視子吐園客五色絲。可供黼繡之資。言太謙矣。晚赴維揚之召。廣訓徒焉。然其滿口雌黃品藻否臧古今之義。生徒明敏者各錄之。都加潤色號順正記。十卷行之。復著分輕重物儀別行沿襲十三章門。條例外加近世現有物之重輕。頗為要用。躬復高儒學作碑頌越多。以其曾化邪溝。故呼淮南記主。自號清
【現代漢語翻譯】 現代漢語譯本：空慧（指擁有空性的智慧）的無慚（人名）和安遠（人名），又致力於律宗，引用了二十一卷的典籍，被僧侶們所推崇。至於玄妙的言論和道理，他應對自如，毫無滯礙。即使是在風花雪月的場合，也足以幫助君子提升興致。他在同僚中受到如此的重視。白天又帶著詩歌跟隨澈（人名）去拜見佶（人名），佶對他禮遇有加。後來權德輿（人名）聽說了澈的名聲，寫信向晝公（人名）詢問，晝公在回信中極力稱讚他。建中、貞元（均為唐朝年號）以來，江表流傳著一句諺語：『越地的澈，像洞中的冰雪一樣清澈。』可以稱得上是一代傑出之士，與杭州的標（人名）、湖州的晝（人名）並稱為三足鼎立。可惜無法預測他的最終結局。
唐揚州慧照寺省躬（人名）傳
釋省躬（人名），睦州桐廬（地名）人。小時候就非常聰明，記憶力強。年長的僧人稱讚他志向遠大，言辭高妙，總是厭惡世俗的束縛。後來突然前往聖德寺，仰慕佛道，跟隨師父修行，得到朝廷的恩準而剃度出家。他的靈性在學習戒律方面自然顯現，學習就像溫習一樣容易。他又選擇名師，拜姑蘇開元寺的道恒（人名）為師。道恒說：『我得到省躬真是太好了！』門人與他日益親近。等到他深入研究精微的道理，就越發顯得高深莫測。當時有人爭論，互相指責對方是迷惑之人，一定會請省躬來評判。省躬坐下來，就能分清是非曲直。諺語說：『義盡省躬。』意思是說，只要說到義理，省躬就能完全闡釋清楚。他廣泛地研究律宗的典籍，捍衛師門，就是這樣。道恒說：『自從我有了省躬，就聽不到任何不好的言論了。』省躬離開座位，合掌回答說：『弟子不才，仰仗師父的教導，就像採摘扶桑的葉子來餵養弱小的蠶，只擔心不能吐出繁複的絲來報答師父。』道恒說：『我看你吐出的像園客一樣的五彩絲，可以用來製作華麗的官服，你太謙虛了。』晚年應維揚（地名）的邀請前往，廣泛地教導弟子。他滿口都是關於品評人物、臧否古今的道理。學生中聰明敏捷的人各自記錄下來，都加以潤色，稱為《順正記》，共十卷，流傳於世。他又著有《分輕重物儀別行沿襲》十三章，門類、條例外，還加上了近世現有的物品的輕重，頗為實用。省躬又擅長儒學，創作了很多碑文和頌文。因為他曾經教化邪惡的河溝，所以被稱為淮南記主，自號清
【English Translation】 English version: Konghui Wu Can (names of people possessing wisdom of emptiness) and An Yuan (name of person), further devoted themselves to the Vinaya school, citing twenty-one volumes of scriptures, and were revered by the Sangha. As for profound words and principles, they responded fluently without any hindrance. Even in matters of romance, they were sufficient to help gentlemen enhance their interests. They were so highly regarded by their colleagues. During the day, he also took poems with Che (name of person) to see Ji (name of person), who treated him with great courtesy. Later, Quan Deyi (name of person) heard of Che's reputation and wrote to Gong Zhou (name of person) to inquire, and Gong Zhou praised him greatly in his reply. Since the Jianzhong and Zhenyuan eras (both Tang Dynasty reign periods), there has been a saying in Jiangbiao: 'Che of Yue is as clear as ice and snow in a cave.' He can be called an outstanding scholar of his generation, standing as a tripod with Biao of Hangzhou (name of person) and Zhou of Huzhou (name of person). It is a pity that his final fate cannot be predicted.
Biography of Shi Shenggong (name of person) of Huizhao Temple in Yangzhou, Tang Dynasty
Shi Shenggong (name of person) was a native of Tonglu, Muzhou (place name). He was very intelligent and had a strong memory as a child. The elder monks praised him for his great ambition and lofty words, and he always disliked the constraints of the world. Later, he suddenly went to Shengde Temple, admired the Buddha's path, and followed his master to practice, and was ordained with the emperor's permission. His spirituality naturally manifested in the study of Vinaya, and learning was as easy as reviewing. He also chose a famous teacher, and worshiped Daoheng (name of person) of Kaiyuan Temple in Gusu as his teacher. Daoheng said, 'It is wonderful that I have obtained Shenggong!' The disciples became closer to him day by day. When he delved into the subtle principles, he became even more profound. At that time, if there were disputes and people accused each other of being confused, they would definitely ask Shenggong to judge. Shenggong would sit down and distinguish right from wrong. There is a saying: 'The meaning is exhausted by Shenggong.' It means that as long as it comes to the principles of righteousness, Shenggong can fully explain them. He extensively studied the Vinaya scriptures and defended the master's teachings in this way. Daoheng said, 'Since I have had Shenggong, I have not heard any bad words.' Shenggong left his seat, put his palms together, and replied, 'This disciple is untalented, relying on the master's teachings, like picking mulberry leaves to feed the weak silkworms, only worried that he cannot spin complex silk to repay the master.' Daoheng said, 'I see that you spin colorful silk like a gardener, which can be used to make gorgeous official robes, you are too modest.' In his later years, he went to Weiyang (place name) at the invitation and widely taught his disciples. His mouth was full of principles about evaluating people and judging the rights and wrongs of the past and present. The intelligent and quick-witted students each recorded them, and all added embellishments, calling it 'Shun Zheng Ji', a total of ten volumes, which were circulated in the world. He also wrote 'Classification of Light and Heavy Objects and Separate Practices of Inheritance', thirteen chapters, categories, and exceptions, and added the weights of modern existing objects, which was quite practical. Shenggong was also good at Confucianism and created many inscriptions and eulogies. Because he once transformed an evil ditch, he was called the Master of Huainan, and called himself Qing
冷山沙門焉。
唐吳郡包山神皓傳(維亮)
釋神皓。字恒度。姓徐氏。八代祖摛齊竟陵王西邸學士。子陵梁尚書左僕射。其文與庚子山齊名。迨陳國亡。因佐吳邑。遂家姑蘇。皓乃為吳郡人也。天性耿潔風韻朗邁。幼負脫俗之姿。尋依錢塘龍泉道場一公出家。天寶六年降版詔精擇真行一州許度三人。皓居薦首。因隸僧籍于包山福愿道場。初進具于興大師。次通律鈔于曇一。后士講律鈔。五升壇場遂乘舟歸包山。使野叟誅茅山童掃石。逍遙棲息旋增修屋宇。乾元元祀有詔天下二十七寺。各奏大德七人長講戒律。因請住開元寺。欲果其愿且懼簡書。遂僶俯從命。奉戒弟子開州刺史陸向前給事中嚴涚服道弟子禮部侍郎劉太真前大理評事張象欽風弟子前廉史亞相李棲筠。請綱任海隅。一邑緇伍三變至於道。末年工於圓宗。別置西方法社。誦法華經九千餘部。貞元六年十月開元寺遇疾至十二月顧囑弟子維亮曰。我棄世后可歸洞庭故山置塔。說法而終。是夜琉璃色天星霣如雨。西方兆眹密現於前。春秋七十五。僧臘四十三。門人維亮。有文有道獨步當時。執師之喪不以證而廢教也。傳法弟子道超靈俊道浚道棱維讓維誠。皆一時英邁。霅晝為墳塔碑頌美云。
唐京師安國寺藏用傳
釋藏用。不詳何許人也
【現代漢語翻譯】 現代漢語譯本 冷山沙門焉。
唐吳郡包山神皓傳(維亮)
釋神皓（Sh釋神皓），字恒度，姓徐氏。他的八代祖先徐摛（Xu Chi）是齊竟陵王的西邸學士。他的兒子徐陵（Xu Ling）是梁朝的尚書左僕射。他的文章與庚子山（庚子山）齊名。陳朝滅亡后，他輔佐吳邑，於是家安在姑蘇。神皓就是吳郡人。他天性耿直清白，風度氣韻豪爽灑脫。年幼時就具有超脫世俗的姿態。不久依附於錢塘龍泉道場的一公出家。唐玄宗天寶六年，朝廷下詔，嚴格挑選真修實行的僧人，每個州允許度化三人。神皓被推薦為第一人。因此隸屬於包山福愿道場的僧籍。最初在興大師（Xing Dashi）處受具足戒，接著在曇一（Tan Yi）處通習律鈔。後來他講解律鈔，五次升上壇場，於是乘船返回包山。他讓鄉野老翁砍除茅草，讓山中孩童打掃石頭，逍遙自在地棲息，逐漸增修房屋。唐肅宗乾元元年，朝廷下詔天下二十七座寺廟，各自推薦七位德高望重的高僧，長期講解戒律。因此，他被邀請住持開元寺。他想實現自己的願望，又害怕文書的煩擾，於是勉強服從命令。奉他為戒弟子的有開州刺史陸向前（Lu Xiangqian）、給事中嚴涚（Yan Yue），服道弟子有禮部侍郎劉太真（Liu Taizhen）、前大理評事張象欽（Zhang Xiangqin），仰慕他風範的弟子有前廉史亞相李棲筠（Li Qijun）。他被邀請主持海隅的綱紀事務。一地的僧眾三次改變才歸於正道。晚年精通圓宗。另外設定西方法社，誦讀《法華經》九千多部。唐德宗貞元六年十月，在開元寺生病，到十二月，他囑咐弟子維亮說：『我去世后，可以歸葬洞庭湖的故山，設定佛塔。』說完法就去世了。當天晚上，琉璃色的天星像雨一樣隕落。西方極樂世界的徵兆在眼前顯現。享年七十五歲，僧臘四十三年。門人維亮，文才和德行都獨步當時。他操辦老師的喪事，不因為老師的去世而廢棄講經說法。傳法的弟子道超（Dao Chao）、靈俊（Ling Jun）、道浚（Dao Jun）、道棱（Dao Leng）、維讓（Wei Rang）、維誠（Wei Cheng），都是一時英才。霅晝為他撰寫墳塔碑頌，讚美他的功德。
唐京師安國寺藏用傳
釋藏用（Shi Zangyong），不清楚是哪裡人。
【English Translation】 English version The recluse monk of Cold Mountain.
Biography of Shi Shenghao of Baoshan, Wujun, Tang Dynasty (by Weiliang)
Shi Shenghao (釋神皓), styled Hengdu, of the Xu family. His eighth-generation ancestor, Xu Chi (徐摛), was a scholar in the western residence of Prince Jingling of the Qi dynasty. His son, Xu Ling (徐陵), was the Left Vice Minister of the Ministry of Works in the Liang dynasty. His writings were as famous as those of Geng Zishan (庚子山). After the fall of the Chen dynasty, he assisted in Wu county, and his family settled in Gusu. Shenghao was thus a native of Wujun. He was naturally upright and pure, with a bright and unrestrained demeanor. From a young age, he possessed a detachment from worldly affairs. Soon, he became a monk under Master Yi (一公) at the Longquan Dojo in Qiantang. In the sixth year of the Tianbao era of Emperor Xuanzong of Tang, an imperial edict was issued to strictly select monks with genuine practice, allowing each prefecture to ordain three individuals. Shenghao was recommended as the first. Consequently, he was registered as a monk at the Fuyuan Dojo in Baoshan. He initially received the full precepts from Master Xing (興大師), and then studied the Vinaya texts under Tan Yi (曇一). Later, he lectured on the Vinaya texts and ascended the altar five times, before returning to Baoshan by boat. He had villagers clear away the thatch and mountain children sweep the stones, living in leisurely seclusion and gradually renovating the buildings. In the first year of the Qianyuan era of Emperor Suzong of Tang, an edict was issued to twenty-seven temples throughout the country, each recommending seven virtuous monks to lecture on the precepts for an extended period. Therefore, he was invited to reside at Kaiyuan Temple. Desiring to fulfill his wish yet fearing the burden of official correspondence, he reluctantly accepted the appointment. His disciples who received precepts included Lu Xiangqian (陸向前), the Prefect of Kaizhou, and Yan Yue (嚴涚), a court attendant. His disciples who followed the Dao included Liu Taizhen (劉太真), a Vice Minister of the Ministry of Rites, and Zhang Xiangqin (張象欽), a former judge of the Court of Judicial Review. Li Qijun (李棲筠), a former Vice Minister of the Censorate, admired his virtue. He was invited to oversee the monastic affairs in Haiyu. The monks in the area transformed three times before returning to the right path. In his later years, he was proficient in the Perfect Teaching. He established a Western Dharma society and recited the Lotus Sutra over nine thousand times. In the tenth month of the sixth year of the Zhenyuan era of Emperor Dezong of Tang, he fell ill at Kaiyuan Temple. In the twelfth month, he instructed his disciple Weiliang, 'After my death, you may return to my old mountain in Dongting and build a pagoda.' He passed away after teaching the Dharma. That night, celestial stars of lapis lazuli color fell like rain. Omens of the Western Paradise manifested before him. He was seventy-five years old, with forty-three years as a monk. His disciple Weiliang, with his literary talent and virtue, was unparalleled in his time. He managed his teacher's funeral and did not abandon teaching due to his teacher's death. His Dharma-transmitting disciples, Daochao (道超), Lingjun (靈俊), Daojun (道浚), Daoleng (道棱), Weirang (維讓), and Weicheng (維誠), were all outstanding figures of their time. Zha Zhou wrote his tomb inscription, praising his merits.
Biography of Shi Zangyong of Anguo Temple in the Tang Capital
Shi Zangyong (釋藏用), it is not known where he was from.
。從其拔俗依棲嵩山空公為師。及乎年當應法。即于汾川炬律師所受上品形俱法。登詣洛中業公講肄研核律文。循其奧妙無所不臻。洎聞有禪觀之學。遂登廬陟霍涉漢泛湘。望雙峰之叢林。又歸開法京輦。道既精粹訓且均敷。藹然為物楷模。向風宗重。當建中中。已全三十許臘。尋應詔充臨壇首席。相繼度弟子越多。及居東城化塔。乃代宗之邸第也。推用主其綱任。苾芻至息慈。皆遵畏愛焉。席熊延客揮麈開談。指衡山石也有以識前身。傳曹溪缽也有以知后際。是以門多長者之轍。室滿度人之籌。益物良深坐鎮雅俗。貞元中左司正郎王鋗南臺崔公繼和之如是數公將議標題。兵部正郎程浩作都序。職方正郎知制誥吳通微書之。四年戊辰歲也。用公長於律學急護任持。為上都之表則也。
唐湖州八聖道寺真乘傳
釋真乘。姓沈氏。德清人也。厥父玄望孝廉舉調兗州司馬。母氏妊乘有神光異氣之祥。識者言。沈氏必大其閥閱。暨誕生也瑰偉。長與宗族諸子雜處。若群草中之琪樹焉。總丱之後。司馬以文學喻之令修官業。且愀然如有不得已之色。居處玩戲則以佛像班布。父觀其宿習果請出家。屬顏魯公許試經得度。時已闇誦五百紙。比令口諷一無差跌。大見褒異。落髮配住八聖道寺得戒。後於通玄寺常進師所綜習
【現代漢語翻譯】 現代漢語譯本：他辭別世俗，前往嵩山，拜空公為師。等到年齡符合受戒的條件，便在汾川炬律師處受了上品具足戒。之後前往洛陽，在業公處研習律文，深入研究其中的奧妙，無所不精。後來聽聞有禪觀之學，於是登上廬山、霍山，涉足漢水、湘江，遙望雙峰山的叢林。之後又回到京城弘法。他的道行既精深純粹，教誨又公平普及，儼然是眾人的楷模，受到人們的敬重。在建中年間，他的僧臘已滿三十餘年。不久應詔擔任臨壇首席，相繼度化的弟子眾多。後來居住在東城化塔，那裡原是代宗的府邸。他被推舉主持寺院的綱紀事務，僧眾們，乃至息慈，都對他既敬畏又愛戴。他設座講經，接待來客，揮動拂塵，侃侃而談。他指著衡山的石頭，說有人因此認出了前世；他講述曹溪的衣缽，說有人因此知道了後世的因緣。因此，寺門外多有達官貴人的車轍，禪房裡充滿了度化眾生的謀劃。他對世人的幫助非常深遠，安坐于寺中，使高雅之士和普通百姓都受益。貞元年間，左司正郎王鋗、南臺崔公等幾位官員商議為他的事蹟撰寫碑文，兵部正郎程浩撰寫序言，職方正郎、知制誥吳通微書寫碑文。那一年是貞元四年，戊辰年。用公精通律學，竭力守護和堅持戒律，是上都的表率。 唐湖州八聖道寺真乘傳 釋真乘，姓沈，是德清人。他的父親沈玄望以孝廉的身份被舉薦，調任為兗州司馬。他的母親懷真乘時，有神光和奇異之氣的祥瑞。有見識的人說，沈家必定會因此而顯赫。等到真乘出生時，容貌瑰麗偉岸。他從小就和宗族裡的孩子們一起玩耍，就像是雜草中的美玉一樣。到了總角之年，他的父親司馬用文學來引導他，希望他學習官場的事務，但他的父親卻顯得有些無奈。真乘在家中玩耍時，總是擺放著佛像。他的父親看到他有這樣的宿世習氣，就請求讓他出家。適逢顏魯公允許他參加試經並獲得度牒。當時他已經能背誦五百紙的經文，等到讓他口頭背誦時，沒有絲毫差錯。顏魯公非常讚賞他。真乘落髮后，被安排住在八聖道寺，並受了戒。後來，他在通玄寺常進律師處學習。
【English Translation】 English version: He renounced the secular world and went to Mount Song (Songshan), where he became a disciple of Master Kong (Kong Gong). When he reached the age to be ordained, he received the complete precepts (shangpin xing ju fa) from Lawyer Ju (Ju Lushi) in Fenchuan. He then went to Luoyang, where he studied the Vinaya texts (luwen) under Master Ye (Ye Gong), delving into their profound mysteries and mastering them all. Later, hearing of the study of Chan meditation (chan guan zhi xue), he ascended Mount Lu (Lushan) and Mount Huo (Huoshan), traversed the Han River (Han Shui) and the Xiang River (Xiang Jiang), and gazed at the forests of Shuangfeng Mountain (Shuangfeng Shan). He then returned to the capital (jing nian) to propagate the Dharma. His practice was both refined and pure, and his teachings were fair and universal, making him a model for all, revered and respected. During the Jianzhong era, he had already spent over thirty years as a monk. Soon after, he was summoned to serve as the chief of the ordination platform (lin tan shouxi), and he ordained many disciples. Later, he resided in the Huata Pagoda (Hua Ta), located in the eastern part of the city, which was originally the residence of Emperor Daizong. He was chosen to manage the affairs of the monastery, and the monks, including Xici, all respected and loved him. He lectured from his seat, received guests, and spoke eloquently while holding a duster (zhu). He pointed to a stone on Mount Heng (Hengshan), saying that someone recognized their past life through it; he spoke of the bowl of Caoxi (Caoxi), saying that someone knew their future destiny through it. Therefore, the monastery gate was often visited by the carriages of dignitaries, and his room was filled with plans to liberate sentient beings. His help to the world was profound, and his presence in the monastery benefited both the refined and the common people. During the Zhenyuan era, Wang Kun (Wang Kun), the Left Secretary of the Ministry of Justice (Zuo Si Zheng Lang), and Cui Gong (Cui Gong) of Nantai, along with several other officials, discussed writing an inscription for him. Cheng Hao (Cheng Hao), the Secretary of the Ministry of War (Bingbu Zheng Lang), wrote the preface, and Wu Tongwei (Wu Tongwei), the Secretary of the Ministry of Personnel (Zhi Fang Zheng Lang) and drafter of imperial edicts (zhi zhigao), wrote the inscription. That year was the fourth year of Zhenyuan, the year of Wuchen. Yong Gong (Yong Gong) was proficient in the Vinaya (lu xue), diligently protecting and upholding the precepts, and was a model for the upper capital (shang du). The Biography of Zhencheng of the Eight Saints Dao Temple in Huzhou, Tang Dynasty The Venerable Zhencheng (Zhencheng), whose surname was Shen (Shen), was a native of Deqing (Deqing). His father, Shen Xuanwang (Shen Xuanwang), was recommended as a Filial and Incorrupt (xiaolian) and was transferred to serve as the Sima (Sima) of Yanzhou (Yanzhou). When his mother was pregnant with Zhencheng, there were auspicious signs of divine light and extraordinary energy. Those who knew said that the Shen family would surely become prominent because of this. When Zhencheng was born, he was magnificent and extraordinary. From a young age, he played with the children of his clan, like a precious tree among weeds. After he reached the age of adolescence (zong guan), his father, the Sima, used literature to guide him, hoping that he would study officialdom, but his father seemed somewhat reluctant. When Zhencheng played at home, he always arranged Buddhist images. His father saw that he had such karmic inclinations and requested that he be allowed to become a monk. It happened that Yan Lugong (Yan Lugong) allowed him to take the sutra examination and obtain ordination. At that time, he could already recite five hundred pages of sutras from memory, and when he was asked to recite them orally, there were no mistakes. Yan Lugong greatly praised him. After Zhencheng had his head shaved, he was assigned to live in the Eight Saints Dao Temple (Ba Sheng Dao Si) and received the precepts. Later, he studied with Lawyer Chang Jin (Chang Jin Lushi) at the Tongxuan Temple (Tongxuan Si).
毗尼。進公見其俊邁也。誡同門曰。乘雖少齡不可以伯仲齒之。后西上京師雲華寺學法華天臺疏義。大著聲望。又章信寺眾僧辟其講發。醉千日者。一聽而自醒。迷終身者。暫聞而永悟。經宗律柄兼講無虧。籍甚緇行炟赫京邑。貞元十一年功德使梁大夫。以德宗亟幸安國寺。奏乘移隸以備應對。充供奉大德數焉。時本師無滯。亦以道業實蒙恩渥。奏舉乘為國祈福無滯。忽夢乘捧一白蓮華南去。無何乘果疾乞歸田閭。敕允。既還鄉里。本郡守李公锜田公敦浙東率薛公戒。或踵門而勸登法座。或馳簡而延蒞戒壇。乘迫以法緣悉所勉強。以是八為律學座主。四為臨壇正員。凡訓授度人。或巾屨結緣。一無所受。游五臺山禮文殊聖容。所見瑞相不可勝言。后在護國寺禮佛名經一百周。懺法之餘。撰法華經解疏記十卷。以元和十五年冬十月示疾而終於本寺。乘精於律法長於演說。以長慶二年十月十三日。焚身於韶村西隅。遵遺命也。萬年縣尉王甄為碑述德焉。
唐杭州靈隱山道標傳
釋道標。富陽人也。俗姓秦氏。其遠祖與羸同姓。世為汧隴大族。及晉東渡衣冠隨之。后為杭人也。其高曾至王父。皆沿以儒素不甘為吏。故州里尊奉之。標生則孤明。長而深趣。老而堅固。蓋良善之因有自來矣。年七歲時神清氣茂不雜
凡童。倏有大沙門手摩其頂曰。此孺子目秀如青蓮。得非我釋氏之威鳳乎。茍能捨家必有善稱。不然乘雲霓薄天漢。吾不可得而知也。父允其請。遂為靈隱山白雲峰海和尚弟子。妙高之上唯日月是麗。娑竭之宮固云雷斯蓄。至德二年詔白衣通佛經七百紙者。命為比丘。標首中其選。即日得度。蒙配天竺寺焉。永泰初受具品于靈光寺顗律師。登以護戒嚴謹為時所推毗奈多羅之言罔不該貫。凡度人戒計六壇為眾紏繩。經一十二載。置田畝歲收萬斛。置無盡財與眾共之。貞元中以寺務克豐。我宜宴息。乃擇高爽得西嶺之下。葺茅為堂。不幹人事。用養浩氣焉。標經行之外尤練詩章。辭體古健比之潘劉。當時吳興有晝。會稽有靈澈。相與酬唱遞作笙簧。故人諺云。霅之晝能清秀。越之澈洞冰雪。杭之標摩雲霄。每飛章寓韻。竹夕華時。彼三上人當四面之敵。所以辭林樂府常采其聲詩。由是右庶子姑臧李公益書云。重名之下果有斯文。西還京師有以誇耀。又景陵子陸羽云。夫日月雲霞為天標。山川草木為地標。推能歸美為德標。居閑趣寂為道標。名實兩全品藻斯當。爾後聲價軼于公卿間。故與之深者有相國李公吉甫大司空嚴公綬。右僕射韓公皋。禮部侍郎呂公渭。滑毫節制盧公群。襄陽節制孟公簡。同州刺史李公敷。鳳翔尹孫公
璹。浙東廉使賈公全中書舍人白公居易。隋州刺史劉公長卿。戶部侍朗丘公丹。外郎裴樞。秘閣嚴維。小諫朱放越。廉問薛戎夕。拜盧元輔。常州釋元浩。潤州釋南容。金華釋干輔。吳門釋光嚴。上都釋智崇等。並心交塵外分契林中。萬境在空驅之為射御。五峰滿眼立之為疆場。文雄而再鼓不衰。神王而一戰自勝者也。以長慶三年示有微疾。六月七日歸滅于所居蘭若。至冬十月三日葬于舊山春秋八十有四。法臘五十八。弟子如玢如𧦬行儉省言常儉智猷日超等。皆得師之法。仿仰不遑。空圍繞于栴檀恨滿盈于石室。至今杭民謂之西嶺和尚矣。開成五年中鄭素卿錄德行刊碑頌。立於天竺山之東墟存焉。
唐衡岳寺曇清傳
釋曇清。未詳何許人也。幼持邊幅罔或迷方。以謹昏呶究窮佛旨。乃負笈來吳北院道恒宗師法會。與省躬猶滕薛之前後也。旋留南嶽化徒。適會元和中閬州龍與寺結界。時義嵩講素新疏傑出輩流。因云。僧祇律云。齊七樹相去。爾所作羯磨者名善作羯磨。準此四面皆取六十三步等。如是自然界約令作法界上僧。須盡集時清遂廣徴難。如是往返經州涉省。下兩街新舊章南山三宗共定奪。嵩公虧理。時故相令狐楚猶為禮部外郎判轉。牒據兩街傳律斷曇清義為正。天下聲唱。勇執紀綱清能幹城矣。后
著記號顯宗焉。
系曰。清公南山宗崛起別峰。人咸景仰。與嵩悟二公遇于必爭之地。清果得俊。矧夫閬苑也僻用律文三隅不反。既成圖狀。學者流傳致其嵩公如填海底。至大中中玄暢公薦加褒貶貶嵩。之轉沈尾閭中矣。
唐京師西明寺圓照傳(利言)
釋圓照。姓張氏。京兆藍田人也。年方十歲篤愿依西明寺景雲律師。云亦一方匠手四部歸心。照當應法乃受近圓。謹愿執持如懷寶器尋究經論訪問師承。維摩法華因明唯識涅槃中觀華嚴新經。或深入堂皇或略從染指。仍旁求于儒墨。兼擅美於風騷。律藏珠珍專探日用。后則霜壇秉法雁序度人。洎乎開元年中。敕選名德僧參其譯務。照始預焉至代宗大曆十三年。承詔兩街臨壇大德一十四人。齊至安國寺定奪新舊兩疏是非。蓋以二宗俱盛。兩壯必爭被擒翻利於漁人。互擊定傷于師足。既頻言競。多達帝聰。有敕令將二本律疏定行一家者。時照等序奏云。按四分律部主。梵云曇無德。秦言法藏。自姚秦弘始五年壬寅歲。罽賓三藏佛陀耶舍。秦言覺明。諷出梵文。沙門竺佛念聽而筆受。成四十五卷。至十一年歲次戊申。支法領又從西國將梵本來。于長安中寺重仇校。殆十四年辛亥譯畢。沙門慧辯等筆受。成六十二卷。後有魏朝道覆律師。於法聰講下纂成疏六
卷。北齊慧光律師造疏二本。次道云律師修疏九卷。次道暉撰疏七卷。隋朝法愿裁疏十卷。自唐平一天下也。四方昌阜三寶增明。有智首律師述疏二十一卷。次慧滿律師造疏二十卷。事各一時流通絕矣。當武德元年戊寅歲。有相州日光寺法礪律師制疏。至九年丙戌歲成十卷。宗依成實論。今稱舊疏是也。洎高宗天皇大帝咸享元年歲在庚午。有西太原寺懷素律師。撰開四分律宗記十卷。宗依根本一切有部大毗婆沙俱舍等論。稱新章疏是也。至我皇帝受佛付囑欽尚釋門。信重大乘遵承密教。見兩疏傳授各擅顓門學者如林。執見殊異數興諍論。聖慈愍念務息其源。使水乳無乖一味和合。時遣內給事李憲誠。宣敕勾當京城諸寺觀功德使鎮軍大將軍劉崇訓。宣敕云。四分律舊疏新疏。宜令臨壇大德如凈等於安國寺律院僉定一本流行。兩街臨壇大德一十四人俱集安國寺。遣中官趙鳳詮敕尚食局索一千二百六十人齋食並果實解齋粥一事。已上應副。即于安國寺供僧慧徹如凈等十四人。並一供送充九十日齋食。用茶二十五丳藤紙筆墨。充大德如凈等僉定律疏用。兼問諸大德各得好在否。又敕安國寺三綱。僉定律疏院一切僧俗輒不得入。違者錄名奏來云。其時天長寺曇邃。凈住寺崇睿。西明寺道邃興泚。本寺寶意神朗智釗超儕。崇福寺超
【現代漢語翻譯】 現代漢語譯本 卷。北齊慧光律師造疏二本。次道云律師修疏九卷。次道暉撰疏七卷。隋朝法愿裁疏十卷。自從唐朝平定天下之後，四方昌盛，三寶更加興盛。有智首律師撰寫疏二十一卷，其次慧滿律師造疏二十卷，這些事蹟在各自的時代流通，後來就斷絕了。到了武德元年戊寅年，有相州日光寺的法礪律師製作疏，到武德九年丙戌年完成十卷，宗奉《成實論》，現在稱為舊疏。到了高宗天皇大帝咸亨元年庚午年，有西太原寺的懷素律師，撰寫《開四分律宗記》十卷，宗奉《根本一切有部大毗婆沙》、《俱舍論》等論著，稱為新章疏。到了當今皇帝接受佛的囑託，欽佩推崇釋迦牟尼的教法，信奉重視大乘佛教，遵循密教。看到兩部疏的傳授，各自專擅門戶，學者眾多，執持的見解不同，多次發生爭論。皇帝聖慈悲憫，務求平息爭論的根源，使佛法如水乳交融，成為一個味道的和合整體。當時派遣內給事李憲誠，宣讀敕令，勾當京城各寺觀功德使、鎮軍大將軍劉崇訓，宣讀敕令說：『《四分律》舊疏新疏，應該命令臨壇大德如凈等於安國寺律院共同審定一個版本，通行天下。』兩街臨壇大德一十四人，都聚集在安國寺。派遣中官趙鳳，傳達敕令，尚食局準備一千二百六十人的齋飯，以及果實和解齋粥等一切事務，都已經準備妥當。就在安國寺供養僧人，慧徹、如凈等十四人，並供應九十天的齋飯。用茶二十五串，藤紙筆墨，供給大德如凈等審定律疏使用。並詢問各位大德一切是否安好。又敕令安國寺三綱，審定律疏院的一切僧俗，一概不得進入，違背者記錄姓名上奏朝廷。當時天長寺的曇邃，凈住寺的崇睿，西明寺的道邃和興泚，本寺的寶意、神朗、智釗、超儕，崇福寺的超
【English Translation】 English version Volume. The lawyer Huiguang of the Northern Qi Dynasty created two commentaries. The lawyer Cidaoyun revised nine volumes of commentaries. Ci Daohui wrote seven volumes of commentaries. In the Sui Dynasty, Fayuan compiled ten volumes of commentaries. Since the Tang Dynasty unified the world, the four directions have flourished, and the Three Jewels have become even more prominent. The lawyer Zhishou wrote twenty-one volumes of commentaries, followed by the lawyer Huiman who created twenty volumes of commentaries. These events circulated in their respective times, but later ceased. In the year Wuyin of the Wude era, the lawyer Fali of Riguang Temple in Xiangzhou created a commentary. By the year Bingxu of the ninth year of Wude, he had completed ten volumes, based on the Satyasiddhi Shastra (Chengshi Lun) (Treatise on the Establishment of Truth). This is now called the 'Old Commentary'. In the first year of the Xianheng era of Emperor Gaozong, the year Gengwu, the lawyer Huaisu of Xitaiyuan Temple wrote ten volumes of Notes on the Four-Part Vinaya School (Kai Sifenlü Zongji), based on the Fundamental Sarvastivada Vinaya (Genben Shuo Yiqieyoubu Da Pipo Sha), the Abhidharma-kosa (Jushe Lun) and other treatises. This is called the 'New Commentary'. Now, our Emperor, having received the Buddha's entrustment, admires and esteems Shakyamuni's teachings, believes in and values Mahayana Buddhism, and follows Esoteric Buddhism. Seeing that the transmission of the two commentaries each specialized in its own school, with numerous scholars holding different views and frequent disputes arising, the Emperor, with great compassion, sought to quell the source of the disputes, so that the Dharma, like water and milk, would blend together into a harmonious whole. At that time, he sent the inner attendant Li Xiancheng to proclaim the imperial edict, and the merit commissioner of the monasteries and temples in the capital, General Liu Chongxun, to proclaim the edict, saying: 'The Old and New Commentaries on the Four-Part Vinaya (Sifenlü) should be jointly reviewed and finalized into one version for circulation by the eminent monks such as Rujing at the Vinaya Academy of Anguo Temple.' Fourteen eminent monks from both streets gathered at Anguo Temple. The eunuch Zhao Feng was sent to convey the imperial edict, and the Shangshiju (imperial food bureau) was ordered to prepare vegetarian meals for 1,260 people, as well as fruits and congee for breaking the fast, all of which were prepared. The monks Huiche, Rujing, and the other fourteen were provided for at Anguo Temple, and vegetarian meals were provided for ninety days. Twenty-five strings of tea, rattan paper, brushes, and ink were provided for the eminent monks such as Rujing to use in reviewing the Vinaya commentaries. They were also asked if all the eminent monks were well. Furthermore, the three chief officers of Anguo Temple were ordered that all monks and laypeople of the Vinaya Commentary Review Academy were not allowed to enter, and those who violated this order would have their names recorded and reported to the court. At that time, Tan Sui of Tianchang Temple, Chongrui of Jingzhu Temple, Dao Sui and Xing Ci of Ximing Temple, Baoyi, Shenlang, Zhi Zhao, and Chao Chai of this temple, and Chao of Chongfu Temple.
證。薦福寺如凈。青龍寺惟干。章信寺希照。保壽寺慧徹圓照。共奉表謝。答詔云。師等道著依經功超自覺。承雪宮之旨奧。為火宅之涼飔。四分律儀三乘扃鍵。須歸總會永息多門。一國三公誰執其咎。初機眩曜迷復孔多。爰命有司婢供資費。所煩筆削佇見裁成。所謝知悉。其日品官楊崇一。宣敕薦福溫國兩寺三綱與凈土院檢校僧等。嚴飾道場命僧行道。用五十四人。起今月一日轉經禮佛六時行道至來年二月一日散。其設齋食料一事已上。令所司祇供。宜各精誠。問師等好在。及解道場。中官李憲誠宣敕語溫國寺轉念道場四分律臨壇大德等。釋門三學以心印相傳。無上菩提以戒法為根本。道場畢日即宜赴大安國寺楷定律疏十道流行。至二月八日敕檢校道場大德曇邃飛錫等。道場定取十日散。設齋外各賜絹帛。其十四人律師並令赴安國寺修疏。程才品用各得其宜。眾推如凈慧徹同筆削潤色。圓照筆受。正字寶意纂文僉定。超儕筆受。其崇睿已下九人證義。共議篇題云。敕僉定四分律疏卷第一。京城臨壇大德。某等奉詔定。以此為題也。照為首唱諸公和之。其間厥義非長若農夫之去草。其義合理猶海客之採珠。可謂名解毗尼不看他面。俄屬德宗即位。改元建中。其年五月疏草畢。六月望敕圓照。依國子學大曆新定字樣抄寫
【現代漢語翻譯】 現代漢語譯本： 證義：薦福寺的如凈（Rujing of Jianfu Temple），青龍寺的惟干（Weigan of Qinglong Temple），章信寺的希照（Xizhao of Zhangxin Temple），保壽寺的慧徹（Huiche of Baoshou Temple）和圓照（Yuanzhao of Baoshou Temple），共同上表謝恩。答覆的詔書說：『諸位法師依據經典修行，功德超越了自覺。繼承了雪宮（Xue Gong，指皇宮）的精深奧義，如同為火宅（比喻充滿煩惱的世間）帶來了清涼的風。四分律儀（Si Fen Lu Yi）是通往三乘（San Cheng）的門徑和關鍵。必須歸於總體的融會貫通，永遠停止多種門徑的爭論。一國三公（Yi Guo San Gong，指佛教界的領袖）誰來承擔這個責任呢？初學者眼花繚亂，迷惑重重。因此命令有關部門提供婢女和供給費用。希望你們認真刪改，期待看到最終的成果。』所謝之事已知悉。 當日，品官楊崇一（Yang Chongyi）宣讀敕令，命令薦福寺和溫國寺的三綱（San Gang，寺院的三個主要負責人）以及凈土院的檢校僧等，莊嚴佈置道場，命僧人進行法事。用五十四人，從本月一日開始轉經禮佛，六時行道，直到來年二月一日結束。關於設定齋飯的費用等事宜，命令有關部門供給。希望各位精誠努力。問候各位法師一切安好。以及解散道場。 中官李憲誠（Li Xiancheng）宣讀敕令，告訴溫國寺轉念道場的四分律臨壇大德等：『釋迦牟尼的教門，三學（San Xue，指戒、定、慧）以心印心相傳。無上的菩提以戒法為根本。道場結束后，就應該前往大安國寺，校正和修訂律疏，使十道（Shi Dao）通行。』 到二月八日，敕令檢校道場的大德曇邃（Tansui）和飛錫（Feixi）等：『道場確定在十日後解散。除了設定齋飯外，另外賞賜絹帛。那十四位律師一併命令前往安國寺修訂律疏。按照才能品評任用，使每個人都能發揮其應有的作用。』 大眾推舉如凈（Rujing）和慧徹（Huiche）共同負責刪改潤色，圓照（Yuanzhao）負責筆錄，正字寶意（Baoyi）負責纂文和審定，超儕（Chaochai）負責筆錄。崇睿（Chongrui）以下九人負責證義。共同商議篇題，定為《敕僉定四分律疏卷第一》（Chi Qian Ding Si Fen Lu Shu Juan Di Yi）。京城臨壇大德某等奉詔定。以此為題。圓照（Yuanzhao）首先倡議，各位共同贊同。其間深奧的義理，並非像農夫去除雜草那樣簡單，其義理的合理性，就像海客採摘珍珠一樣珍貴。可以說是真正理解了毗尼（Vinaya，戒律），不看別人的臉色。 不久，德宗（Dezong）即位，改年號為建中（Jianzhong）。那年五月，疏草完成。六月十五日，敕令圓照（Yuanzhao）按照國子學大曆（Dali）年間新修訂的字樣抄寫。
【English Translation】 English version: Testimony: Rujing (Rujing of Jianfu Temple) of Jianfu Temple, Weigan (Weigan of Qinglong Temple) of Qinglong Temple, Xizhao (Xizhao of Zhangxin Temple) of Zhangxin Temple, Huiche (Huiche of Baoshou Temple) and Yuanzhao (Yuanzhao of Baoshou Temple) of Baoshou Temple, jointly submitted a memorial of gratitude. The edict in response stated: 'You masters cultivate according to the scriptures, and your merits surpass self-awareness. You inherit the profound meaning of the Snow Palace (Xue Gong, referring to the imperial palace), like bringing a cool breeze to the burning house (a metaphor for the world full of afflictions). The Four-Part Vinaya (Si Fen Lu Yi) is the gateway and key to the Three Vehicles (San Cheng). It must return to overall integration, and forever cease the disputes of multiple paths. Who among the Three Excellencies of the Nation (Yi Guo San Gong, referring to the leaders of the Buddhist community) will bear this responsibility? Beginners are dazzled and confused. Therefore, I order the relevant departments to provide maids and supplies. I hope you will carefully revise and look forward to seeing the final result.' The matters of gratitude are acknowledged. On that day, the official Yang Chongyi (Yang Chongyi) proclaimed the imperial edict, ordering the three chief officers (San Gang, the three main responsible persons of the temple) of Jianfu Temple and Wenguo Temple, as well as the supervising monks of the Pure Land Courtyard, to solemnly decorate the Dharma assembly, and order the monks to perform Buddhist rituals. Fifty-four people were used, starting from the first day of this month to recite scriptures and worship Buddha, performing rituals six times a day, until the first day of the second month of the following year. Regarding the expenses for setting up vegetarian meals and other matters, the relevant departments are ordered to provide them. I hope everyone will work diligently and sincerely. Greetings to all the masters, may all be well. And to dissolve the Dharma assembly. The eunuch Li Xiancheng (Li Xiancheng) proclaimed the imperial edict, telling the eminent monks of the Four-Part Vinaya at the Wenguo Temple's Dharma assembly for reciting: 'The Shakyamuni's teachings, the Three Learnings (San Xue, referring to morality, concentration, and wisdom) are transmitted from heart to heart. The supreme Bodhi takes the precepts as its foundation. After the Dharma assembly is over, you should go to the Da'an National Temple to correct and revise the Vinaya commentary, so that the ten circuits (Shi Dao) can be circulated.' On the eighth day of the second month, the edict ordered the eminent monks Tansui (Tansui) and Feixi (Feixi), who were supervising the Dharma assembly: 'The Dharma assembly is determined to be dissolved in ten days. In addition to setting up vegetarian meals, silk fabrics will be rewarded separately. The fourteen lawyers are all ordered to go to Anguo Temple to revise the Vinaya commentary. Appoint and employ according to their talents, so that everyone can play their due role.' The public recommended Rujing (Rujing) and Huiche (Huiche) to be jointly responsible for revising and polishing, Yuanzhao (Yuanzhao) to be responsible for recording, Baoyi (Baoyi), the proofreader, to be responsible for compiling and reviewing, and Chaochai (Chaochai) to be responsible for recording. Chongrui (Chongrui) and the following nine people were responsible for testifying. They jointly discussed the title of the chapter, which was determined to be 'Imperial Edict: Jointly Determined Commentary on the Four-Part Vinaya, Volume One' (Chi Qian Ding Si Fen Lu Shu Juan Di Yi). The eminent monks of the capital's Dharma assembly, etc., are ordered to determine. This is the title. Yuanzhao (Yuanzhao) first proposed it, and everyone agreed. The profound meaning in between is not as simple as a farmer removing weeds, and the rationality of its meaning is as precious as a sea guest picking pearls. It can be said that he truly understands the Vinaya (Vinaya, precepts) without looking at other people's faces. Soon, Dezong (Dezong) ascended the throne and changed the reign title to Jianzhong (Jianzhong). In May of that year, the draft of the commentary was completed. On the fifteenth day of June, the edict ordered Yuanzhao (Yuanzhao) to copy it according to the newly revised font style of the National Academy during the Dali (Dali) period.
進本。至十二月十二日。送祠部進新僉定疏十卷。仍乞新舊兩疏許以並行從學者所好。敕宜依。照務其蒐集專彼研尋。著大唐安國寺利涉法師傳十卷。集景雲先天開元天寶誥制三卷。肅宗代宗制旨碑表集共二卷。不空三藏碑表集七卷。隋傳法高僧信行禪師碑表集三卷。兩寺上座乘如集三卷。僉定律疏一行製表集三卷。般若三藏續古今翻譯圖紀三卷。大乘理趣六波羅蜜多經音義二卷。三教法王存沒年代本記三卷。上卷明佛。中道。下儒也。翻經大德翰林待詔光宅寺利言集二卷。再修釋迦佛法王。本記一卷。佛現八相身利益人天成正覺記一卷。判方等道場欲受近圓沙彌懺悔滅罪辯瑞相記一卷。五部律翻譯年代傳授人記一卷。莊嚴寺佛牙寶塔記三卷。無憂王寺佛骨塔記三卷傳法三學大德碑記集十五卷。建中興元貞元制旨釋門表奏記二卷。御題章信寺詩太子百寮奉和集三卷。貞元續開元釋教錄三卷。照自序云。伏以開元十八年歲在庚午沙門智升修撰釋教錄。洎乎甲戌經六十五年中間三藏翻經藏內並無收管。恐年代𡩻遠人。疑偽經又先聖大曆七年許編入。制文猶在。時帝敕宜依。至今江表多集此集中經而施用焉。照于律道頗有功多。肅代二朝尤為杰立。累朝應奉賜紫充臨壇兩街十望大德內供奉檢校鴻臚少卿。食封一百戶。后終於
【現代漢語翻譯】 進獻。至十二月十二日，呈送祠部新近審定的疏文十卷，並請求新舊兩版疏文允許並行，以滿足學者的喜好。皇帝下令依從。照務必蒐集並專心研究。撰寫《大唐安國寺利涉法師傳》十卷，彙集《景雲先天開元天寶誥制》三卷，《肅宗代宗制旨碑表集》共二卷，《不空三藏碑表集》七卷，《隋傳法高僧信行禪師碑表集》三卷，《兩寺上座乘如集》三卷，《僉定律疏一行製表集》三卷，《般若三藏續古今翻譯圖紀》三卷，《大乘理趣六波羅蜜多經音義》二卷，《三教法王存沒年代本記》三卷，上卷闡明佛，中卷闡明道，下卷闡明儒。翻譯經典的大德、翰林待詔、光宅寺利言集二卷，再修《釋迦佛法王本記》一卷，《佛現八相身利益人天成正覺記》一卷，《判方等道場欲受近圓沙彌懺悔滅罪辯瑞相記》一卷，《五部律翻譯年代傳授人記》一卷，《莊嚴寺佛牙寶塔記》三卷，《無憂王寺佛骨塔記》三卷，《傳法三學大德碑記集》十五卷，《建中興元貞元制旨釋門表奏記》二卷，《御題章信寺詩太子百僚奉和集》三卷，《貞元續開元釋教錄》三卷。照的自序中說：『我查閱開元十八年（庚午年），沙門智升修撰《釋教錄》。到甲戌年，已經過了六十五年，這期間三藏翻譯的經典藏內都沒有收錄管理。恐怕年代久遠，人們會懷疑是偽經。又先聖大曆七年允許編入的制文還在。』當時皇帝下令依從。至今江表一帶大多收集此集中經書而施用。照在律學方面頗有功勞，在肅宗、代宗二朝尤其傑出。多次應奉朝廷，賜紫袈裟，充任臨壇兩街十望大德，內供奉檢校鴻臚少卿，食封一百戶。後去世。
【English Translation】 Presented. On the twelfth day of the twelfth month, submitted ten volumes of newly reviewed commentaries to the Ministry of Rites, requesting that both the new and old versions of the commentaries be allowed to circulate concurrently to cater to the preferences of scholars. The imperial decree ordered compliance. Zhao was diligent in collecting and dedicated to studying them. He compiled 'The Biography of Dharma Master Li She of Anguo Temple in the Great Tang Dynasty' in ten volumes, collected 'Imperial Edicts of Jingyun, Xiantian, Kaiyuan, and Tianbao' in three volumes, 'Collected Memorials and Inscriptions of Emperor Suzong and Emperor Daizong' in two volumes, 'Collected Memorials and Inscriptions of Tripitaka Bukong' in seven volumes, 'Collected Memorials and Inscriptions of Chan Master Xinxing, a Prominent Monk Who Propagated the Dharma in the Sui Dynasty' in three volumes, 'Collected Works of Senior Monk Cheng Ru of the Two Temples' in three volumes, 'Collected Imperial Edicts and Memorials on the Commentary on the Vinaya' in three volumes, 'Illustrated Records of the Translation of Scriptures, Ancient and Modern, Continued by Tripitaka Prajna' in three volumes, 'Phonetic Glosses on the Sutra of the Great Vehicle's Six Paramitas of the Principle of Reality' in two volumes, 'Original Records of the Lifespans of the Dharma Kings of the Three Teachings' in three volumes, with the upper volume elucidating Buddhism, the middle volume elucidating Taoism, and the lower volume elucidating Confucianism. 'Collected Works of Li Yan of Guangzhai Temple, a Virtuous Translator and Hanlin Academician' in two volumes, 'Revised Records of Shakyamuni Buddha, the Dharma King' in one volume, 'Records of the Buddha Manifesting the Eight Aspects of His Body to Benefit Humans and Devas and Attaining Perfect Enlightenment' in one volume, 'Records of Determining the Auspicious Signs of Repentance and Atonement for a Novice Monk Desiring to Receive the Full Ordination in the Square and Equal Mandala' in one volume, 'Records of the Translation Dates and Lineage of the Five Vinayas' in one volume, 'Records of the Buddha Tooth Pagoda of Zhuangyan Temple' in three volumes, 'Records of the Buddha Bone Pagoda of Ashoka Temple' in three volumes, 'Collected Inscriptions of Prominent Monks Who Propagated the Dharma and Studied the Three Learnings' in fifteen volumes, 'Collected Imperial Edicts, Memorials, and Reports on Buddhism from the Jianzhong, Xingyuan, and Zhenyuan Eras' in two volumes, 'Collected Poems Inscribed by the Emperor on Zhangxin Temple and Harmonious Responses from the Crown Prince and Officials' in three volumes, 'Continued Records of Buddhist Teachings from the Zhenyuan Era Following the Kaiyuan Era' in three volumes. Zhao's preface states: 'I have examined the Records of Buddhist Teachings compiled by the monk Zhisheng in the eighteenth year of the Kaiyuan Era (the year of Gengwu). Sixty-five years have passed until the year of Jiaxu, and the scriptures translated by the Tripitaka during this period have not been collected and managed within the collection. I fear that due to the passage of time, people will suspect them of being apocryphal scriptures. Furthermore, the imperial edicts allowing their inclusion from the seventh year of the Daili Era of the previous sage are still in existence.' At that time, the emperor ordered compliance. To this day, the Jiangbiao region mostly collects and utilizes the scriptures in this collection. Zhao made significant contributions to the study of the Vinaya and was particularly outstanding during the reigns of Emperor Suzong and Emperor Daizong. He was repeatedly summoned by the court, bestowed with a purple robe, appointed as a prominent monk for the altar ceremonies in both streets, an inner court attendant, and an assistant minister of the Court of State Ceremonial, with a fief of one hundred households. He later passed away.
別院。春秋八十二。法臘五十八云。
系曰。刊正二宗會歸一見。庶幾知有定分不橫馳求。何以諸師卻請雙行。不其感歟。通曰。是此舉也。則元載所請。帝乃曰俞。究其始因乃新章也。挾力輪摧相部。獨存於我專利於人。亦猶紀昌俄遇飛衛並其箭術成我材官御大輅而廢其椎輪得火生而焚其木母。竊量諸德微憤不平。故奏雙行。同不僉定則何異乎眼頭生目。匪成三點之伊。必須聲後知音方驗一夔之足。因排法礪三本生焉。舊有南山四家出矣。又如東漢季也。滅一跋扈生四強臣。初止政出一門。末云賂歸四貴。若然者駢拇懸瘤雖多無用。然則吾善用多矣。大集經云。如是諸見不妨諸佛法界及大涅槃。依之修行皆得解脫。此通方之大解也哉。
宋高僧傳卷第十五 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第十六
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
明律篇第四之三(正傳十九人附見二人)
唐朔方龍興寺辯才傳
釋辯才。姓李氏。襄陽人也。母氏妊之倏惡葷血。冥然一食虛淡終辰。及其誕彌異香盈室。宗黨怪焉。七歲依峴山寂禪師出家。厥長者明記每受經法必以等身為限。字不重問義不再思。師甚器之。年十六遂削髮隸本州大云寺。次
【現代漢語翻譯】 現代漢語譯本： 別院，春秋八十二歲，法臘（僧侶受戒后的年齡）五十八年，圓寂。
系曰：刊正二宗，會歸一見，大概是知道有定分，不橫加馳求。為什麼諸位法師卻請求雙行？難道不是被（某種原因）所感觸嗎？通曰：正是因為這件事，元載（人名）才請求，皇帝於是說『好』。追究其開始的原因，乃是因為新章（新的規章制度）。挾持力量摧毀相部（管理僧侶的機構），獨自存在，把利益給別人。也好像紀昌（人名）偶然遇到飛衛（人名），並學習了他的箭術，成就了我的材官（官名）駕馭大車，卻廢棄了車的椎輪（車的關鍵部件），得到火卻焚燒了木母（生火的木頭）。我私下揣測諸位大德（高僧）感到微微憤慨不平，所以上奏請求雙行。如果大家不能一致決定，那和眼上生眼睛有什麼區別呢？不能成為三點（『心』字的三點）的『伊』（語氣助詞）。必須在發出聲音之後才能找到知音，才能驗證一夔（人名）一隻腳的價值。因此排斥法礪（人名）的三本（著作）就產生了。舊有南山（地名）四家（律宗的四個流派）出現了。又如東漢末年，消滅了一個跋扈（專橫）的人，卻產生了四個強大的臣子。起初只是政權出自一個門庭，最後卻說賄賂歸於四個貴族。如果這樣，那麼駢拇（多餘的腳趾）和懸瘤（贅生的肉瘤）雖然多卻沒有用處。然而我善於利用多餘的東西。大集經（佛經名）說：『像這樣的各種見解不妨礙諸佛的法界以及大涅槃（佛教的最高境界），依照這些見解修行都能得到解脫。』這是通達事理的偉大見解啊！
《宋高僧傳》卷第十五 《大正藏》第50冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第十六
宋左街天壽寺通慧大師賜紫沙門贊寧（人名）等奉 敕撰
明律篇第四之三（正傳十九人附見二人）
唐朔方龍興寺辯才（人名）傳
釋辯才，姓李，是襄陽人。他的母親懷孕的時候，忽然厭惡葷腥。默默地只吃清淡的食物直到晚上。等到他出生的時候，奇異的香味充滿了房間。宗族的人都感到奇怪。七歲的時候，他依從峴山（地名）的寂禪師（人名）出家。年長之後，他記憶力很好，每次接受經法，必定以等同於自身的身量為限度。字不會重複問，意義不會再次思考。禪師非常器重他。十六歲的時候，他就剃髮，隸屬於本州的大云寺（寺廟名）。
【English Translation】 English version: Bieyuan, at the age of eighty-two, with fifty-eight years of monastic life (age since ordination), passed away.
It is said: Correcting and unifying the two schools, converging into one view, perhaps knowing there is a fixed destiny, not recklessly seeking beyond. Why do the masters request dual practice? Is it not due to being moved (by something)? Tong said: Precisely because of this matter, Yuanzai (person's name) requested, and the emperor then said 'Yes.' Investigating the initial cause, it was due to the new regulations. Seizing power to destroy the Ministry of Monks (the organization managing monks), existing alone, giving benefits to others. It is also like Jichang (person's name) accidentally meeting Feiwei (person's name), and learning his archery skills, enabling my official (official title) to drive a large chariot, but abandoning the chariot's linchpin (critical part of the chariot), obtaining fire but burning the wood that created it. I privately speculate that the virtuous monks felt slightly indignant and unfair, so they petitioned for dual practice. If everyone cannot unanimously decide, what difference is there between growing eyes on the eyes? It cannot become the 'I' (the three dots of the character 'heart'). Only after a sound is made can a kindred spirit be found, and only then can the value of Kui (person's name) with one foot be verified. Therefore, the rejection of Falizhi's (person's name) three works arose. The old Nanshan (place name) four schools (four schools of the Vinaya School) appeared. It is also like the end of the Eastern Han Dynasty, destroying one tyrannical person, but creating four powerful ministers. Initially, power came from one gate, but later it was said that bribes went to four nobles. If so, then polydactyly (extra toes) and tumors, although numerous, are useless. However, I am good at using excess. The Mahasamghata Sutra (Buddhist scripture name) says: 'Such views do not hinder the Buddhas' Dharma realm and great Nirvana (the highest state in Buddhism), and practicing according to these views can attain liberation.' This is a great understanding of universal principles!
Song Biographies of Eminent Monks, Volume 15 Taisho Tripitaka, Volume 50, No. 2061, Song Biographies of Eminent Monks
Song Biographies of Eminent Monks, Volume 16
Compiled by Zanning (person's name), a purple-robed Shramana (monk) of Tonghui Monastery on the Left Street of Song, under Imperial Order
Chapter 4.3 of the Ming Vinaya (Discipline), (Nineteen Proper Biographies with Two Appended)
Biography of Biancai (person's name) of Longxing Monastery in Shuofang during the Tang Dynasty
釋Biancai, whose surname was Li, was a native of Xiangyang. When his mother was pregnant with him, she suddenly detested meat and blood. Silently, she only ate light food until evening. When he was born, a strange fragrance filled the room. The clan members were surprised. At the age of seven, he became a monk under the guidance of Zen Master Ji (person's name) of Xianshan (place name). As he grew older, he had a good memory. Each time he received scriptures, he would limit himself to the equivalent of his own height. He would not ask about a character twice, nor would he think about the meaning again. The Zen master valued him greatly. At the age of sixteen, he shaved his head and was affiliated with Dayun Monastery (temple name) in this prefecture.
乃周遊列郡登陟名山。就荊州玉泉寺納具戒。聞長安安國寺懷威律師報恩寺義頒律師法門具瞻師資表率。遂伏膺請業。有疑必決。無義不通。廁於二宗推為上首。天寶十四載。玄宗以北方人也。稟剛氣多訛風。列剎之中余習騎射有教無類。何可止息。詔以才為教誡。臨壇度人。至德初肅宗即位。是邦也宰臣杜鴻漸奏才住龍興寺。詔加朔方管內教授大德俾其訓勵。革獫狁之風。循毗尼之道。覆命為國建法華道場。及駕回既復兩京。累降璽書。末涂尤于大乘頓教留心。永泰二年賊臣僕固懷恩。外招誘蕃戎內赑金革才勸勉毳裘不誅華族。大曆三載追入充章信寺大德。時府帥虢國常公素仰才名。與護戎任公時親道論。十三年冬現身有疾。至暮冬八日。垂誡門徒已。安坐繩床默然歸滅。春秋五十六。越已未歲二月遷神于寺內西北隅。先是有邑子石颙從役於城上。其夜未渠聞管絃之聲自西至。乃天樂也。異香從空散下。則生凈方之兆也。才自長安而旋于塞上。既受虢公知遇。大營福業成此精廬。皆才之敦勸矣敕謚大師曰能覺。仍賜紫衣一副。追遠之榮聲聞塞外。天覆中廷尉評王儋為碑頌德云。
唐京師章信寺道澄傳
釋道澄。姓梁氏。京兆人也。父涉中書舍人。生而奇表輒惡葷肴。出家如歸無所顧戀。忽遇禪僧摩頂。
【現代漢語翻譯】 現代漢語譯本：於是他周遊各郡，登臨名山。在荊州玉泉寺受了具足戒（佛教中的最高等級的戒律）。聽說長安安國寺的懷威律師和報恩寺的義頒律師，他們的佛法精深，是眾人的師表，於是前往學習，凡有疑問必定請教，沒有不明白的道理，在二宗（指佛教的兩個主要宗派）中被推為首座。天寶十四年，玄宗認為北方人秉性剛烈，多有不良風俗，各寺廟中還殘留著騎射的習氣，無法禁止，於是下詔讓道澄以他的才能來教誡他們，親自主持法壇度化僧人。至德初年，肅宗即位，當時的宰相杜鴻漸上奏讓道澄住在龍興寺，皇帝下詔加封他為朔方管內教授大德，讓他訓導僧眾，革除戎狄的風氣，遵循佛教的戒律。後來又奉命為國家建立法華道場。等到皇帝返回兩京后，多次降下詔書，特別關注大乘頓教（佛教中的一種教義）。永泰二年，叛臣僕固懷恩對外勾結外族，對內搜刮民財，道澄勸勉大家不要參與叛亂。大曆三年，被召入京，擔任章信寺大德。當時的地方長官虢國常公一向仰慕道澄的名聲，與護戎任公經常與他探討佛法。大曆十三年冬天，道澄示現疾病，到了暮冬八日，他告誡門徒后，安詳地坐在繩床上，默然圓寂。享年五十六歲。到了第二年二月，將他的遺骸遷葬于寺內西北角。此前，有個叫石颙的當地人在城上服役，那天晚上他聽到有管絃樂的聲音從西邊傳來，那是天上的音樂。還有奇異的香味從空中散落下來，這是往生凈土的徵兆。道澄從長安回到邊塞，受到虢公的賞識和重用，大力興建佛寺，成就了這座精美的寺院，這都是道澄的勸勉啊！皇帝敕謚大師為『能覺』，並賜予紫衣一副，這份追贈的榮譽傳遍了邊塞。天覆年間，廷尉評王儋為他撰寫碑文頌揚他的功德，碑文記載了這些事蹟。 唐京師章信寺道澄傳 釋道澄，姓梁氏，京兆人。他的父親擔任中書舍人。道澄生來就相貌不凡，厭惡葷腥。出家就像回家一樣，沒有任何留戀。忽然遇到一位禪僧為他摩頂。
【English Translation】 English version: Thereupon, he traveled around various prefectures and ascended famous mountains. At Yuquan Temple in Jingzhou, he received the complete precepts (the highest level of precepts in Buddhism). Having heard that Lawyer Huaiwei of Anguo Temple in Chang'an and Lawyer Yiban of Bao'en Temple were models of virtue and learning, he went to study with them, resolving all his doubts and understanding all principles. He was regarded as the leader among the two schools (referring to the two major schools of Buddhism). In the fourteenth year of the Tianbao era, Emperor Xuanzong believed that the people of the north were of strong character and had many bad customs, and that the temples still retained the habit of riding and shooting, which could not be prohibited. Therefore, he issued an edict ordering Dao Cheng to use his talents to teach and admonish them, and personally presided over the Dharma platform to ordain monks. In the early years of the Zhide era, when Emperor Suzong ascended the throne, the then-Prime Minister Du Hongjian memorialized to have Dao Cheng reside in Longxing Temple. The emperor issued an edict conferring upon him the title of 'Great Virtue, Professor within the Jurisdiction of Shuofang,' ordering him to train the monks, reform the customs of the Rong and Di tribes, and follow the precepts of Buddhism. Later, he was ordered to establish a Dharma Flower (Lotus Sutra) sanctuary for the country. After the emperor returned to the two capitals, he repeatedly issued edicts, paying particular attention to the Mahayana Sudden Enlightenment teaching (a doctrine in Buddhism). In the second year of the Yongtai era, the rebellious minister Pugu Huaien colluded with foreign tribes externally and plundered the people internally. Dao Cheng exhorted everyone not to participate in the rebellion. In the third year of the Dali era, he was summoned to the capital to serve as a Great Virtue at Zhangxin Temple. At that time, the local governor, Duke Chang of Guo, had always admired Dao Cheng's reputation and often discussed the Dharma with him and the Protector-General Ren. In the winter of the thirteenth year of the Dali era, Dao Cheng manifested illness. On the eighth day of the late winter, after admonishing his disciples, he peacefully sat on a rope bed and passed away in silence. He was fifty-six years old. In the second month of the following year, his remains were moved and buried in the northwest corner of the temple. Prior to this, a local man named Shi Yong, who was serving on the city wall, heard the sound of管絃樂 (管絃樂 means wind and string music) coming from the west that night, which was heavenly music. A strange fragrance scattered from the sky, which was a sign of rebirth in the Pure Land. Dao Cheng returned from Chang'an to the frontier, and was appreciated and valued by Duke Guo, who vigorously built Buddhist temples and accomplished this exquisite monastery, all due to Dao Cheng's exhortations! The emperor posthumously conferred upon the Great Master the title 'Capable of Awakening' (能覺), and bestowed upon him a purple robe, and this honor of posthumous recognition spread throughout the frontier. During the Tianfu era, Wang Dan, a judge of the Court of Judicial Review, wrote an inscription for him, praising his merits, and the inscription recorded these events. Biography of Dao Cheng of Zhangxin Temple in the Capital of Tang 釋道澄 (Shi Dao Cheng), whose surname was Liang, was a native of Jingzhao. His father served as a drafter in the Imperial Secretariat. Dao Cheng was born with an extraordinary appearance and detested meat and strong-smelling vegetables. Leaving home to become a monk was like returning home, without any attachment. Suddenly, he encountered a Chan monk who touched the crown of his head.
與立名曰道澄。瓶錫常隨冥合律范。號律沙彌也。受具之後習聽南山律于諸學處。微其玷缺。然性都率略住寺不恒。或奉恩莊嚴草堂等寺。所到便居護生為切。建中二年坐夏于雲陽山。有虎哮吼入其門。澄徐語之。其虎搖尾褶耳而退。徙居章信寺。或問其故。澄曰。出家者可滯一方乎西域三時分房俾無貪著。觀門易立矣。不然者豈通方廣恕乎。貞元二年二月八日。帝于寺受菩薩戒。京甸傾瞻賜赍隆洽。所受而回施二田矣。五年帝幸其寺問澄修心法門。又敕為妃主嬪御受菩薩戒。十六年四月。敕賜號曰大圓。十九年九月十八日。終於此寺焉。
唐鐘陵龍興寺清徹傳
釋清徹。未知何許人也。周遊律肆密護根門。即無常師唯善是與。初于吳苑開元寺北院道恒律師親乎閫奧深該理致。而鐘華望無不推稱。憲宗元和八年癸巳中。約志著記二十卷。亦鳩聚諸家要當之說。解南山鈔號集義焉。或云後堂。至十年畢簡。今豫章武昌晉陵講士多行此義。嘗覽此記。繁廣是宗。徹未知其終。
系曰。徹公言行無乃太簡乎。通曰。繁略有據名實錄也。昔太史公可弗欲廣三五之世事耶。蓋唐虞之前史氏淳略。後世何述焉。今不遂富贍職由此也。又與弗來赴告不書同也。諸有繁略不均。必祛誚讓焉。
唐撫州景雲寺上
【現代漢語翻譯】 現代漢語譯本 與立名曰道澄（Dao Cheng，人名）。他總是帶著缽和錫杖，嚴守戒律，因此被稱為律沙彌（Lu Shami，持戒律的沙彌）。受具足戒后，他在各處學法之處研習南山律（Nan Shan Lu，律宗的一個重要派別），即使是細微的瑕疵也不放過。然而，他的性格有些粗率，住在寺廟裡也不常住。有時他會去奉恩莊嚴草堂（Feng'en Zhuangyan Caotang）等寺廟。無論到哪裡，他都以保護生命為首要任務。建中二年，他在雲陽山（Yunyang Shan）坐夏安居時，有一隻老虎吼叫著進入他的房門。道澄（Dao Cheng）慢慢地對它說話，老虎就搖著尾巴，耷拉著耳朵退走了。後來他搬到章信寺（Zhangxin Si）。有人問他原因，道澄（Dao Cheng）說：『出家人可以長期滯留在一個地方嗎？西域（Xiyu）有三時分房的制度，使人沒有貪戀執著，這樣觀照的法門就容易建立了。不然的話，怎麼能做到通達、寬廣和恕道呢？』貞元二年二月八日，皇帝在寺里受菩薩戒，京城內外的人都來瞻仰，賞賜非常豐厚。他把所受的賞賜都回施給寺廟的二田。貞元五年，皇帝駕臨寺廟，詢問道澄（Dao Cheng）修心的方法。又下令讓他為妃子、嬪御受菩薩戒。貞元十六年四月，皇帝賜號為大圓（Dayuan）。貞元十九年九月十八日，他在這座寺廟圓寂。
唐鐘陵龍興寺清徹傳
釋清徹（Shi Qingche），不知道是哪裡人。他周遊研究律宗，嚴密守護自己的根門（指六根：眼、耳、鼻、舌、身、意）。他沒有固定的老師，只以善為師。最初，他在吳苑開元寺（Wuyuan Kaiyuan Si）北院跟隨道恒律師（Daoheng Lushi），道恒律師精通律宗的奧秘，深刻理解其中的道理，鐘華（Zhonghua）一帶的人沒有不推崇他的。憲宗元和八年癸巳年間，他立志撰寫了二十卷的著作，也收集了各家的重要說法，解釋南山鈔（Nan Shan Chao），名為《集義》（Jiyi）。有人說是後堂。到元和十年完成。現在豫章（Yuzhang）、武昌（Wuchang）、晉陵（Jinling）等地的講經人都推行這個義理。我曾經看過這部著作，內容繁多而廣博。清徹（Qingche）最終怎麼樣了，我就不知道了。
系曰：清徹（Qingche）公的言行是不是太簡略了？通曰：繁和簡都要有依據，才能真實地記錄下來。過去太史公難道不想詳細地記載三皇五帝時代的事情嗎？因為唐虞（Tang Yu）之前的歷史記載簡略，後世怎麼能詳細地敘述呢？現在不能寫得豐富詳盡，原因就在這裡。又如同不來報告就不記載一樣。凡是有繁簡不均的地方，一定會消除譏諷和責備。
唐撫州景雲寺上
【English Translation】 English version He was named Dao Cheng (道澄, a personal name). He always carried his alms bowl and staff, strictly adhering to the precepts, and was therefore called Lu Shami (律沙彌, a Shami who upholds the precepts). After receiving the full precepts, he studied the Nan Shan Lu (南山律, an important school of the Vinaya tradition) at various places of learning, not overlooking even the slightest flaws. However, his personality was somewhat rough, and he did not stay in temples permanently. Sometimes he would go to temples such as Feng'en Zhuangyan Caotang (奉恩莊嚴草堂). Wherever he went, he made protecting life his top priority. In the second year of Jianzhong, when he was in summer retreat on Yunyang Mountain (雲陽山), a tiger roared and entered his room. Dao Cheng (道澄) spoke to it slowly, and the tiger wagged its tail and drooped its ears, retreating. Later, he moved to Zhangxin Temple (章信寺). Someone asked him the reason, and Dao Cheng (道澄) said, 'Can a monk stay in one place for a long time? In the Western Regions (西域), there is a system of dividing rooms in three periods, so that people do not have attachment, and in this way, the method of contemplation is easy to establish. Otherwise, how can one achieve thoroughness, breadth, and forgiveness?' On the eighth day of the second month of Zhenyuan's second year, the emperor received the Bodhisattva precepts at the temple, and people from inside and outside the capital came to pay their respects, and the rewards were very generous. He returned all the rewards he received to the temple's two fields. In the fifth year of Zhenyuan, the emperor visited the temple and asked Dao Cheng (道澄) about the method of cultivating the mind. He also ordered him to administer the Bodhisattva precepts to the emperor's consorts and concubines. In the sixteenth year of Zhenyuan, in April, the emperor bestowed the title Dayuan (大圓). On the eighteenth day of the ninth month of the nineteenth year of Zhenyuan, he passed away at this temple.
Biography of Qingche of Longxing Temple in Zhongling, Tang Dynasty
Shi Qingche (釋清徹), it is not known where he was from. He traveled around studying the Vinaya, strictly guarding his root faculties (referring to the six senses: eye, ear, nose, tongue, body, and mind). He had no fixed teacher, only taking goodness as his teacher. Initially, he followed the Vinaya Master Daoheng (道恒律師) in the north courtyard of Kaiyuan Temple (開元寺) in Wuyuan, Daoheng was proficient in the mysteries of the Vinaya and deeply understood its principles, and everyone in the Zhonghua (鐘華) area praised him. During the year of Gui Si, the eighth year of Yuanhe of Emperor Xianzong, he vowed to write a work of twenty volumes, and also collected important sayings from various schools, explaining the Nan Shan Chao (南山鈔), entitled Jiyi (集義). Some say it was Houtang. It was completed in the tenth year of Yuanhe. Now, the lecturers in Yuzhang (豫章), Wuchang (武昌), Jinling (晉陵) and other places promote this doctrine. I have read this work, and it is extensive and broad. I do not know what happened to Qingche (清徹) in the end.
Commentary: Were the words and deeds of Qingche (清徹) too brief? Response: Brevity and detail must have a basis in order to be truthfully recorded. In the past, did the Grand Historian not want to record the events of the Three Sovereigns and Five Emperors in detail? Because the historical records before Tang and Yu (唐虞) were brief, how could later generations describe them in detail? The reason why it cannot be written richly and exhaustively now is here. It is also the same as not recording if someone does not come to report. Wherever there is unevenness in brevity and detail, ridicule and blame must be eliminated.
Shang of Jingyun Temple in Fuzhou, Tang Dynasty
恒傳
釋上恒。姓饒氏。臨川南城人也。童而有知。志學之年發心舍家。從母黨在空門而求攝受。教誦佛典日計千言。壯齒從南嶽大圓大師納戒。而聽涉精苦。大曆中不去父母之邦。請隸于景雲寺修習無虧亟淹年序。南山事鈔講貫尤專。貞元初徙居豫章龍興寺。與廬阜法真天臺靈祐荊門法裔興果神湊建昌慧琎游也。塤篪合韻水乳相資。法付王臣。故與姜相國公輔顏魯公真卿楊憑韋丹四君友善。提振禁防。故講四分律。而遷善滅罪者無央數眾。坐甘露壇二十許年。十有八會。救拔群生。剡浮東震男女得度者一萬五千餘人。元和十年微云乖悆。十月己亥化于廬山東林寺歸全身於南岡石墳。住世七十七年。安居五十五夏。門人等樹松柏。太原白居易為石塔銘云。
唐錢塘永福寺慧琳傳
釋慧琳。字抱玉。俗姓柯。新安人也。丱齡受業于靈隱西峰為金和尚弟子。所傳法要斷無重問。大曆初受具足戒于靈山會。習學三教一領無遺。不樂聲華止好泉石。一入天眼二十餘年。天眼即天目也。其山高三千丈周圍三百里。與天柱廬阜等相儔匹。上有二湖。謂為左右目。登涉艱阻數日乃到巔。頂多蛟龍。池潭三所。最上池人不可近。氣臭逆人不可久視。或說山神作白鹿形。每五月與震澤龍會必暴風雨焉。琳居此率多妖異
【現代漢語翻譯】 現代漢語譯本 恒傳
釋上恒（Shi Shangheng），俗姓饒，是臨川南城人。他從小就聰慧，到了求學的年紀便立志離家，跟隨母族在寺廟中尋求庇護。教他誦讀佛經，每天的任務是一千字。成年後，他跟隨南嶽大圓大師受戒，精研佛法，刻苦修行。大曆年間，他沒有離開父母之邦，而是隸屬於景雲寺，勤奮修習，多年如此。尤其專注于南山律師的《事鈔》的講解和闡釋。貞元年間，他遷居到豫章龍興寺，與廬山的法真（Fazhen）、天臺山的靈祐（Lingyou）、荊門的法裔（Fayi）、興果（Xingguo）、神湊（Shencou）、建昌的慧琎（Huijin）等人交遊。他們彼此和諧，如塤篪合奏，如水乳交融，以佛法輔佐王臣。因此，他與姜相國公輔、顏魯公真卿、楊憑、韋丹四位君子友善，共同提倡和維護戒律。所以，他講解《四分律》，而因此遷善改過、消除罪業的人數不勝數。他主持甘露壇二十多年，舉辦了十八次法會，救度了無數眾生。在剡溪、浮樑、東陽等地，皈依受戒的男女有一萬五千多人。元和十年，身體略有不適，十月己亥日圓寂于廬山東林寺，全身安葬在南岡的石墳中。享年七十七歲，僧臘五十五年。他的弟子們種植松柏以紀念他。太原的白居易為他撰寫了石塔銘文。
唐錢塘永福寺慧琳傳
釋慧琳（Shi Huilin），字抱玉，俗姓柯，是新安人。年少時在靈隱西峰跟隨金和尚學習，所傳授的佛法要義，從不重複發問。大曆初年，在靈山會受具足戒。學習儒釋道三教，一經領悟，便無遺漏。不喜好名利，只喜歡山水。進入天眼山二十多年。天眼山即天目山，山高三千丈，周圍三百里，與天柱山、廬山等山齊名。山上有兩個湖泊，被稱為左右眼。攀登非常困難，需要幾天才能到達山頂。山頂多蛟龍，有三個水池。最上面的水池人不能靠近，氣味惡臭，不能長時間觀看。有人說山神化作白鹿的形狀，每年五月與震澤的龍相會，一定會颳起暴風雨。慧琳居住在這裡，經常遇到奇異的事情。
【English Translation】 English version Biography of Heng
Shi Shangheng (Master Shangheng), whose lay surname was Rao, was a native of Nancheng, Linchuan. He was intelligent from childhood and, at the age of learning, resolved to leave home and seek refuge in the temple with his mother's family. He was taught to recite Buddhist scriptures, with a daily task of a thousand words. When he came of age, he received the precepts from Great Master Dayuan of Nanyue, diligently studying the Dharma and practicing austerities. During the Dali era, he did not leave his parents' land but belonged to Jingyun Temple, diligently practicing without deficiency for many years. He especially focused on lecturing and explaining the 'Shichao' (Private Notes on the Vinaya) of Vinaya Master Nanshan. In the Zhenyuan era, he moved to Longxing Temple in Yuzhang, where he associated with Fazhen of Mount Lu, Lingyou of Tiantai Mountain, Fayi of Jingmen, Xingguo, Shencou, and Huijin of Jianchang. They were harmonious with each other, like the sounds of the Xun and Chi flutes blending, like water and milk merging, assisting the king and his ministers with the Dharma. Therefore, he was friendly with Chancellor Jiang Gongfu, Yan Zhenqing, Yang Ping, and Wei Dan, jointly promoting and maintaining the precepts. Therefore, he lectured on the 'Four-Part Vinaya', and countless people reformed their behavior and eliminated their sins as a result. He presided over the Sweet Dew Altar for more than twenty years, holding eighteen Dharma assemblies, saving countless beings. In Shanxi, Fuliang, Dongyang and other places, more than 15,000 men and women took refuge and received the precepts. In the tenth year of the Yuanhe era, he felt slightly unwell, and on the day of Jihai in October, he passed away at Donglin Temple on Mount Lu, and his whole body was buried in a stone tomb in Nanyang. He lived to be seventy-seven years old, with fifty-five years as a monk. His disciples planted pine and cypress trees to commemorate him. Bai Juyi of Taiyuan wrote an inscription for his stone pagoda.
Biography of Huilin of Yongfu Temple in Qiantang, Tang Dynasty
Shi Huilin (Master Huilin), styled Baoyu, whose lay surname was Ke, was a native of Xin'an. As a young boy, he studied with the monk Jin at Xifeng of Lingyin Temple, and the essential Dharma teachings he received were never questioned again. In the early Dali era, he received the full precepts at the Lingshan Assembly. He studied Confucianism, Buddhism, and Taoism, and once he understood them, he left nothing out. He did not enjoy fame and fortune, but only loved the scenery of mountains and rivers. He entered Tianyan Mountain for more than twenty years. Tianyan Mountain is also known as Tianmu Mountain, which is three thousand zhang high and three hundred li in circumference, comparable to mountains such as Tianzhu Mountain and Mount Lu. There are two lakes on the mountain, called the left and right eyes. Climbing is very difficult, and it takes several days to reach the summit. There are many dragons on the summit, and there are three pools. People cannot approach the uppermost pool, and the smell is foul, making it impossible to watch for long. Some say that the mountain god transforms into the shape of a white deer, and every May, when he meets with the dragon of Zhenze, there will surely be a storm. Huilin lived here and often encountered strange events.
。而心不撓。元和丁亥。太守禮部員外城南杜。陟請出永福寺登壇。至己丑歲春刺史兵部郎中裴常棣。召臨天竺寺壇。度人畢歸寺。講訓生徒向二十載。郡守左司郎中陸則。刑部侍郎楊憑。給事中盧元輔。中書舍人白居易。太府卿李幼公。刑部郎中崔鄯。刑部郎中路異。相繼九邦伯皆以公退至院致禮。稽問佛法宗意染指性相。此諸名公。簪組上流辭學高度。或號毗曇孔子。或名勝力菩薩。非琳何以感動哉。太和六年四月二十五日示滅享壽八十有三。法臘六十四。以其年五月十二日葬於今永安寺西山之陽碼瑙坡之左。石塔巋然存矣。
唐江州興果寺神湊傳
釋神湊。姓成氏。京兆藍田人也。生而奇秀。丱角出塵遠慕戒律。祈南嶽希操師受具。復參鐘陵大寂禪師。然則志在楞嚴經。行在四分律。其他諸教餘力則通。大曆八年制懸經論律三科。策試天下出家者。中等第方度。湊應是選。詔配九江興果精舍。后從僧望移居東林寺。即雁門賈遠之舊道場也。有甘露戒壇白蓮池在焉。既居是嗣興佛事。雖經論資神。終研律成務。湊羸瘠視之頹然。州將門人醫療而不願進藥。元和十二年九月遘疾。二十六日儼然坐終於寺。十月十九日門人奉全身窆于寺西道北祔雁門墳左。若僧詮葬近郭文之墓也。春秋七十四。夏臘五十一
【現代漢語翻譯】 現代漢語譯本：而內心不為所動。元和丁亥年，太守、禮部員外郎城南杜陟，請他到永福寺登壇講法。到了己丑年春天，刺史、兵部郎中裴常棣，邀請他到天竺寺設壇。度化眾人完畢后回到寺中，講經說法教導學生將近二十年。郡守、左司郎中陸則，刑部侍郎楊憑，給事中盧元輔，中書舍人白居易，太府卿李幼公，刑部郎中崔鄯，刑部郎中路異，先後九位地方長官都因為公事結束後到寺院拜訪致敬，請教佛法宗派的意義，探討心性與現象。這些名公，都是身居高位的官員，辭藻學問都很高深，有人稱他為『毗曇孔子』，有人稱他為『勝力菩薩』。如果不是道琳，怎麼能感動他們呢？太和六年四月二十五日圓寂，享年八十三歲，僧臘六十四年。同年五月十二日安葬在如今永安寺西山之陽，瑪瑙坡的左邊。石塔巍然屹立至今。
唐江州興果寺神湊傳
釋神湊（Shén Còu），俗姓成，是京兆藍田人。他生來就相貌奇特俊秀，年少時就超凡脫俗，很早就仰慕戒律。到南嶽祈求希操律師為他授戒。又參訪鐘陵大寂禪師。因此他的志向在於《楞嚴經》（Léngyán Jīng），行為在於《四分律》（Sìfēn Lǜ）。其他的各種教義，用剩餘的精力也能通達。大曆八年，朝廷設定經、論、律三科，考試天下的出家人，考中者才能被度化。神湊應試被選中，朝廷安排他到九江興果精舍。後來跟隨僧望移居到東林寺，就是雁門賈遠以前的道場。那裡有甘露戒壇和白蓮池。他居住在那裡后，繼承和發揚佛事。雖然用經論來滋養精神，最終還是以研究戒律為要務。神湊身體瘦弱，看起來很衰老，州官和門人想為他治療，但他不願意服藥。元和十二年九月生病，二十六日安詳地坐化在寺中。十月十九日，門人將他的全身安葬在寺西道路的北邊，靠近雁門的墳墓左邊，就像僧詮安葬在靠近郭文的墓地一樣。享年七十四歲，僧臘五十一。
【English Translation】 English version: And his heart remained unwavering. In the year Dinghai of the Yuanhe era, Prefect Duzhi of Chengnan, a member of the Ministry of Rites, requested him to ascend the altar at Yongfu Temple to preach. In the spring of the Jichou year, Prefect Pei Changdi, a member of the Ministry of War, invited him to set up an altar at Tianzhu Temple. After completing the deliverance of the people, he returned to the temple, where he lectured and taught students for nearly twenty years. Prefect Lu Ze of Zuosi, Vice Minister of the Ministry of Justice Yang Ping, Supervising Secretary Lu Yuanfu, Secretary of the Secretariat Bai Juyi, Grand Minister of the Court of Imperial Sacrifices Li Yougong, Member of the Ministry of Justice Cui Shan, and Member of the Ministry of Justice Lu Yi, successively, nine regional governors, all paid their respects at the temple after their official duties, inquiring about the meaning of Buddhist doctrines and exploring the nature of mind and phenomena. These famous officials were all high-ranking officials with profound literary knowledge. Some called him 'Vinaya Pitaka Confucius', and others called him 'Victorious Strength Bodhisattva'. If it were not for Daolin, how could he have moved them? On the 25th day of the fourth month of the sixth year of the Taihe era, he passed away at the age of eighty-three, with sixty-four years of monastic life. On the 12th day of the fifth month of the same year, he was buried on the west side of Yong'an Temple, on the left side of Manao Slope. The stone pagoda still stands tall today.
Biography of Shen Cou of Xingguo Temple in Jiangzhou of the Tang Dynasty
The Venerable Shen Cou (Shén Còu), whose secular surname was Cheng, was a native of Lantian in Jingzhao. He was born with remarkable and handsome features. From a young age, he was extraordinary and admired the precepts. He went to Mount Nan to request Preceptor Xicao to ordain him. He also visited Chan Master Daji of Zhongling. Therefore, his aspiration was in the Śūraṅgama Sūtra (Léngyán Jīng), and his practice was in the Four-Part Vinaya (Sìfēn Lǜ). He could also understand other teachings with his remaining energy. In the eighth year of the Dali era, the court established three subjects: Sutra, Treatise, and Vinaya, to examine the monks of the world. Only those who passed could be ordained. Shen Cou took the exam and was selected. The court arranged for him to go to Xingguo Hermitage in Jiujiang. Later, he followed Seng Wang to Donglin Temple, which was the former monastery of Jia Yuan of Yanmen. There was an Amrita Ordination Platform and a White Lotus Pond there. After he lived there, he inherited and promoted Buddhist affairs. Although he nourished his spirit with sutras and treatises, he ultimately focused on studying the precepts. Shen Cou was thin and looked frail. The state officials and disciples wanted to treat him, but he refused to take medicine. In the ninth month of the twelfth year of the Yuanhe era, he fell ill. On the 26th day, he passed away peacefully in the temple. On the 19th day of the tenth month, his disciples buried his whole body on the north side of the road west of the temple, near the tomb of Yanmen on the left, just as Seng Quan was buried near the tomb of Guo Wen. He lived to be seventy-four years old, with fifty-one years of monastic life.
。湊以精進心脂不退輪。以勇健力撾無畏鼓。故登壇秉法垂三十年一盂而食一榻而居。衣縫枲麻坐薦藁秸。由茲檀施臻集於躬即回入常住無盡財中與眾共之。每夜捧爐秉燭行道禮佛。徇十二時少有廢闕。如是經四十五載。生常遇白樂天為典午于郡相善。及終悲悼作塔銘云。本結菩提香火社。共嫌煩惱電泡身。不須惆悵隨師去。先請西方作主人。
唐京兆聖壽寺慧靈傳
釋慧靈。未詳何許人也。幼脫塵機勤從誦習。及當應法戒品方圓。銳意毗尼探頤持犯。以行副解心口相符。由是講訓名望翕如也。人皆奉畏神明如也。大中七年宣宗幸莊嚴寺禮佛牙。登大塔宣問耆年。乃賜紫衣。其年六月敕補靈為新寺上座矣。帝望寺西北廢總持寺。乃下敕曰。朕以政閑賞景幸於莊嚴。其寺復殿重廊連甍比棟幽房秘宇窈窕疏通。密竹翠松垂陰擢秀。行而迷道。天下梵宮。高明寡匹。當建之時。以京城西昆明池勢微下。乃建木浮圖高三百尺。藩邸之時游此伽藍睹斯勝事。其總持寺大業中立規制。與莊嚴寺正同。今容像則毀忍草隨荒。香徑蕪侵尚存基址。其寺宜許重建以副予心。三月十一日。令三教首座辯章勾當修寺。及畢工推靈為綱任。崇聖寺賜紫睿川充寺主。福壽寺臨壇大德賜紫玄暢充都維那。靈居寺職。清眾咸序帝所欽重寺
【現代漢語翻譯】 現代漢語譯本：他聚集精進不退的心力，像車輪一樣勇猛向前。以勇健的力量敲響無畏的鼓。因此登上法壇，秉持佛法近三十年，一缽而食，一榻而居。穿著縫補的粗麻衣，坐著粗糙的草墊。因此，信徒的佈施都聚集到他身上，他就把這些錢財全部回收到常住的無盡財中，與大眾共同使用。每夜手捧香爐，秉持蠟燭，行走禮佛，遵循十二時辰，很少有間斷。像這樣經過了四十五年。他生前經常與白樂天（白居易，字樂天）相遇，白樂天當時在郡中做官，兩人關係很好。慧靈圓寂后，白樂天悲痛地為他寫了塔銘，內容是：『最初結成菩提香火社，共同厭惡煩惱如電光泡沫的身軀。不必惆悵跟隨老師離去，先請您到西方極樂世界做主人。』
唐京兆聖壽寺慧靈傳
釋慧靈，不清楚是哪裡人。從小就擺脫世俗的牽絆，勤奮地誦讀學習。等到應該接受具足戒的時候，他嚴守戒律，深入研究毗尼（Vinaya，戒律），探究持戒和犯戒的細微之處。他的行為與理解相符，內心與口頭一致。因此，他講經說法，名望很高，人們都敬奉他，像對待神明一樣。大中七年，宣宗皇帝駕臨莊嚴寺禮拜佛牙，登上大塔，詢問寺中的耆老，於是賜予慧靈紫衣。同年六月，皇帝下令任命慧靈為新寺的上座。皇帝眺望莊嚴寺西北方廢棄的總持寺，於是下詔說：『朕在政事空閑時，到莊嚴寺賞景。那裡的寺廟殿宇重重，長廊相連，屋檐毗鄰，棟樑相接，幽靜的房間，隱秘的屋宇，幽深而通暢。茂密的竹子，翠綠的松樹，垂下樹蔭，挺拔秀麗。走在其中，容易迷路。天下的梵宮，高明之處很少有能與之相比的。當初建造的時候，因為京城西邊的昆明池地勢略微低窪，所以建造了高三百尺的木塔。朕還是藩邸的時候，遊覽這座伽藍（Gharama，寺院），看到這美好的景象。總持寺是大業年間建立的，規制與莊嚴寺完全相同。現在容像已經毀壞，忍草隨著荒廢。香徑被雜草侵蝕，但還存在地基。這座寺廟應該允許重建，以符合朕的心意。』三月十一日，命令三教（佛教、道教、儒教）的首座討論並負責修建寺廟。等到完工後，推舉慧靈擔任綱任。崇聖寺賜紫的睿川（Ruichuan）擔任寺主，福壽寺臨壇大德賜紫的玄暢（Xuanchang）擔任都維那。慧靈在寺中任職，清眾都很有秩序，皇帝也很欽佩和重視這座寺廟。
【English Translation】 English version: He gathered the heart of diligence and non-regression, like a wheel advancing bravely. With courageous strength, he struck the fearless drum. Therefore, he ascended the Dharma platform, upholding the Dharma for nearly thirty years, eating from a single bowl and residing on a single bed. He wore patched hemp clothing and sat on a rough straw mat. Consequently, the offerings of donors gathered to him, and he returned all these funds to the inexhaustible treasury of the Sangha, sharing them with the community. Every night, he held a censer and a candle, walking and prostrating in worship, following the twelve periods of the day with little interruption. He spent forty-five years like this. During his lifetime, he often met with Bai Letian (Bai Juyi, style name Letian), who was then an official in the prefecture, and they had a good relationship. After Huiling's passing, Bai Letian wrote a memorial inscription for his pagoda in grief, which read: 'Initially forming a Bodhi incense society, together disliking the body of afflictions like lightning bubbles. No need to be sad to follow the teacher away, first invite you to be the master in the Western Pure Land.'
Biography of Huiling of Shengsou Temple in Jingzhao during the Tang Dynasty
釋Huiling (Shi Huiling), it is not clear where he was from. From a young age, he shed worldly attachments and diligently studied and recited scriptures. When it was time to receive the full monastic precepts, he strictly observed the precepts, deeply studying the Vinaya (Vinaya, monastic discipline), exploring the subtleties of upholding and violating the precepts. His actions matched his understanding, and his heart and words were consistent. Therefore, he lectured on the scriptures and his reputation was high, and people revered him as if he were a deity. In the seventh year of Dazhong, Emperor Xuanzong visited Zhuangyan Temple to worship the Buddha's tooth relic, ascended the great pagoda, and inquired about the elders in the temple, and then bestowed a purple robe upon Huiling. In June of the same year, the emperor ordered Huiling to be appointed as the abbot of the new temple. The emperor looked at the abandoned Zongchi Temple northwest of Zhuangyan Temple, and then issued an edict saying: 'When I am free from government affairs, I come to Zhuangyan Temple to enjoy the scenery. The temples there have layers of halls, connected corridors, adjacent eaves, and connected beams, quiet rooms, secret houses, deep and open. Dense bamboo, green pine trees, drooping shade, tall and beautiful. Walking in it, it is easy to get lost. The Brahma palaces in the world, few can compare with its brilliance. When it was first built, because the Kunming Pond in the west of the capital was slightly low-lying, a wooden pagoda three hundred feet high was built. When I was still a prince, I visited this Gharama (Gharama, monastery) and saw this beautiful scene. Zongchi Temple was established during the Daye period, and its regulations were exactly the same as Zhuangyan Temple. Now the images have been destroyed, and the Cynodon dactylon grass has been abandoned. The fragrant path has been invaded by weeds, but the foundation still exists. This temple should be allowed to be rebuilt to suit my heart.' On March 11th, he ordered the heads of the three religions (Buddhism, Taoism, Confucianism) to discuss and be responsible for repairing the temple. When it was completed, Huiling was elected as the director. Ruichuan (Ruichuan), who was granted a purple robe from Chongshou Temple, served as the abbot, and Xuanchang (Xuanchang), who was granted a purple robe from Fushou Temple, served as the chief supervisor. Huiling held a position in the temple, the pure assembly was in order, and the emperor admired and valued the temple.
中常貢梨華蜜。其色白其味愈常蠟房所取者。靈居新寺終矣。究其靈公如曾預代宗永泰中參譯證義。則可年百奇歲矣。如不見不空良賁。乃春秋夏臘無理知焉。
唐吳郡破山寺常達傳
釋常達。字文舉。俗姓顧。海隅人也。發跡何陽大福山。遊學江淮諸勝寺。達允迪中和克完戒法。專講南山律鈔。后求涅槃圓音法華止觀。復通陰符老莊百家之書。其餘分時之學盡二王之筆跡。后隨方參禪詣于宗極。俄屬武宗滅法。嘆曰。我生不辰不自我后。由是寢默山棲。委裘遁世而無悶焉。宣宗重建法幢薦興精舍。合境民人皆達之化導。故太守韋曙特加崇重。身不衣繒纊。室唯蒙薜蘿。四眾知歸諸方慕化。其潔白鶴鷺如也。咸通十二年合郭。僧民請紹四眾教誨。或游遨坰牧。或嘯傲海壖。不出林麓動經數載。雖貴士單車詣門。莫得而見於七五言詩追用元和之體。著青山履道歌。播人唇吻。忽于自恣明辰鳩眾于長廊。合掌遂申長別。辭甚剛正。因臥疾不起。絕食七日而逝。實咸通十五年九月十六日也。春秋七十四。僧臘五十一門人會清傳郎奉靈柩殯于寺之東南三百步。後年即墳起塔。穎川陳言撰塔銘。邑大夫汝南周思輯為檀信。乾符四年立碑焉。
唐越州開元寺丹甫傳
釋丹甫者。不知何許人也。性多警達。
【現代漢語翻譯】 現代漢語譯本 進獻的物品通常是貢梨、華蜜（蜂蜜）。蜂蜜的顏色是白色的，味道比普通蠟房裡取的蜂蜜更好。靈居（僧人法號）在新寺圓寂了。如果考究靈公（對靈居的尊稱）曾經參與代宗永泰年間的譯經證義工作，那麼他可能已經一百多歲了。如果沒有見過不空（僧人名號）、良賁（僧人名號），那麼（人們）就不知道春秋夏臘（指四季）的時節變化了。
唐吳郡破山寺常達傳
釋常達（僧人名號），字文舉，俗姓顧，是海隅（沿海地區）人。他在何陽大福山開始了他的修行生涯，遊學于江淮一帶的許多名寺。常達（僧人名號）在允迪中和年間能夠完整地遵守戒律，專門講解南山律鈔。後來，他尋求涅槃圓音、法華止觀等佛法，又精通陰符、老莊等百家之書。其餘分時之學（指書法）也精通二王（王羲之、王獻之父子）的筆跡。之後，他隨處參禪，達到了宗極（禪宗的最高境界）。不久，遇到了武宗滅佛的事件，他嘆息道：『我生不逢時，（希望）不要在我之後再發生這樣的事情。』因此，他隱居山林，穿著粗陋的衣服，遁世而無憂。宣宗重建寺廟，重新興盛佛教，整個地區的百姓都受到常達（僧人名號）的教化引導。所以太守韋曙特別地崇敬他。他自己不穿絲綢之類的衣物，住的地方只有薜荔和蘿草遮蔽。四眾弟子都知道歸依，各方人士都仰慕他的教化。他的品行像鶴和鷺一樣潔白。咸通十二年，全城的僧人和百姓請求他主持四眾的教誨。他有時在郊野遊玩，有時在海邊吟嘯，不離開山林，持續了好幾年。即使是貴族乘坐單車來拜訪，也不能見到他。他創作的七五言詩追隨元和詩體的風格，寫了《青山履道歌》，在人們口中傳誦。忽然在自恣日（佛教節日）的早晨，他召集眾人于長廊，合掌向大家告別，辭別的話語非常剛正。之後臥病不起，絕食七天而去世，時間是咸通十五年九月十六日。享年七十四歲，僧臘五十一。弟子會清、傳郎奉著他的靈柩，安葬在寺廟東南三百步的地方。第二年就建造了墳墓和塔。穎川陳言撰寫了塔銘，邑大夫汝南周思輯為檀信（施主）。乾符四年立了碑。
唐越州開元寺丹甫傳
釋丹甫（僧人名號），不知道是哪裡人。天性機敏聰慧。
【English Translation】 English version The usual tributes were Gong pears and Hua honey (honey). The honey was white in color and tasted better than that taken from ordinary wax houses. Lingju (a monk's dharma name) passed away at the new temple. If we investigate Linggong (an honorific for Lingju) having participated in the translation and verification of scriptures during the Yongtai period of Emperor Daizong, then he may have been over a hundred years old. If one has not seen Bukong (a monk's name) and Liangben (a monk's name), then (people) would not know the changes of the four seasons (spring, summer, autumn, and winter).
Biography of Changda of Poshan Temple in Wujun, Tang Dynasty
釋 Changda (a monk's name), styled Wenju, with the surname Gu, was a native of Haiyu (coastal area). He began his monastic life at Dafu Mountain in Heyang, and traveled to many famous temples in the Jianghuai area to study. Changda (a monk's name) was able to completely observe the precepts during the Yundi Zhonghe period, and specialized in lecturing on the Nanshan Vinaya Commentary. Later, he sought Nirvana Perfect Sound, the Lotus Sutra Samatha-Vipassanā, and was also proficient in the Yin Fu, Lao Zhuang, and other books of various schools. He was also proficient in the calligraphy of the Two Wangs (Wang Xizhi and his son Wang Xianzhi). After that, he practiced Chan meditation everywhere and reached the ultimate state of Zen. Soon after, he encountered Emperor Wuzong's suppression of Buddhism, and he sighed, 'I was born at an inauspicious time, (I hope) that such a thing will not happen again after me.' Therefore, he lived in seclusion in the mountains, wearing coarse clothes, and lived in seclusion without worry. Emperor Xuanzong rebuilt temples and revived Buddhism, and the people of the entire region were guided by Changda's (a monk's name) teachings. Therefore, Prefect Wei Shu especially respected him. He himself did not wear silk or cotton clothes, and his residence was only covered by creeping fig and ivy. The fourfold assembly knew to return to him, and people from all directions admired his teachings. His character was as pure as cranes and egrets. In the twelfth year of Xiantong, the monks and people of the entire city requested him to preside over the teachings of the fourfold assembly. He sometimes played in the countryside, sometimes chanted by the sea, and did not leave the mountains and forests for several years. Even if nobles visited his door in single carriages, they could not see him. His seven-character and five-character poems followed the style of the Yuanhe period, and he wrote the 'Green Mountain Walking Song', which was recited by people. Suddenly, on the morning of the Self-Surrender Day (a Buddhist festival), he gathered the people in the long corridor, put his palms together and bid farewell to everyone, and his words of farewell were very upright. After that, he fell ill and could not get up, and died after fasting for seven days, on the sixteenth day of the ninth month of the fifteenth year of Xiantong. He lived to be seventy-four years old, and had been a monk for fifty-one years. His disciples Huiqing and Chuanlang carried his coffin and buried it three hundred steps southeast of the temple. The following year, a tomb and pagoda were built. Yingchuan Chen Yan wrote the inscription for the pagoda, and Yidaifu Runan Zhou Si compiled it as a Danxin (patron). A stele was erected in the fourth year of Qianfu.
Biography of Danfu of Kaiyuan Temple in Yuezhou, Tang Dynasty
釋 Danfu (a monk's name), it is not known where he was from. He was naturally intelligent and clever.
言必剛直。講授唯勤執持雅正。會稽風土律范淵府也。甫之唱導從之者。若玄金之就磁石焉。本習業于亙文律師法集。文即省躬之遊夏也。甫即躬之嗣孫。順正命章斡通秘賾。越自曇一玄儼之後。罕能追躡。甫之聲塵邁於前烈。然爾時允文匠手相部風行。甫介於大律之間行事之時。草從風偃焉。咸通末出門生智章等傳講。今亦法嗣存焉。或聞著手記。尋且未獲。吁惜哉。
唐吳郡嘉禾靈光寺法相傳
釋法相。姓俞氏。吳長水人也。天寶中誕育為嬰兒。卓異。七歲投師受經法。三浹旬誦通法華全部。弱冠往長安安國寺得滿足戒。即人歷中也。便於上京習毗尼道。諸部同異無不該綜。涉十一載蔚成其業。傳法東歸。請學者如林。吳郡太守奏。于開元寺置戒壇。相預臨壇之選。尋充依止。兼眾推為寺綱管。恒施二眾歸戒。行佩漉囊器不畜長每有鳥棲於座側。馳斥不去。會昌元年二月十日午時三刻。告弟子清浚清高。吾當滅矣。儼然累足右脅而逝。時眾晝聞管絃清亮。乃天樂也夕睹異光。春秋八十九。僧臘六十九。四月遷塔于來蘇鄉之原。白塔是也。后弟子率義州刺史曹信大理司直吳方重修塔。發之見相遺骨若銅色。舌相不壞若芙蓉焉。齒全四十二。香湯沐之重葬蓋。景福二年癸丑歲五月二十二日也。高弟子公靜
【現代漢語翻譯】 現代漢語譯本： 言語必定剛正不阿，講授佛法唯有勤勉，執守的都是雅正的規範。會稽的風土人情，是律宗的淵源所在。甫的倡導，人們的追隨，就像玄金被磁石吸引一樣。他最初在亙文律師那裡學習，繼承了他的法脈。亙文就是省躬的子游和子夏（孔子的弟子，以擅長文學而聞名）。甫是省躬的後代，通曉順正的教命和深奧的義理。自從曇一和玄儼之後，很少有人能夠趕上他。甫的名聲超過了前人。當時允文的工匠技藝在相部盛行，甫在大律之間行事的時候，草也隨風倒伏。咸通末年，他的門生智章等人傳講他的學說，現在還有他的法嗣存在。有人聽說他著有手記，但還沒有找到。真是可惜啊。
唐朝吳郡嘉禾靈光寺法相的傳記
釋法相，姓俞，是吳郡長水人。天寶年間出生，從小就與衆不同。七歲時拜師學習經法，不到一個月就背誦了全部的《法華經》。二十歲左右前往長安安國寺受具足戒，正式成為僧人。之後在京城學習毗尼（戒律），對各個部派的同異之處都 thoroughly 瞭解。經過十一年的努力，終於學有所成，回到東方傳法。前來求學的人很多。吳郡太守上奏朝廷，在開元寺設定戒壇，法相被選為臨壇的僧人。不久又擔任依止師。同時大家推舉他為寺院的綱管。他經常為僧俗二眾傳授戒律。他隨身攜帶漉水囊，不蓄長物，經常有鳥棲息在他的座位旁邊，趕都趕不走。會昌元年二月十日午時三刻，他告訴弟子清浚、清高：『我將要圓寂了。』然後安詳地結跏趺坐，右脅而臥，去世了。當時人們在白天聽到清亮的管絃樂聲，那是天上的音樂啊；晚上看到奇異的光芒。他享年八十九歲，僧臘六十九年。四月，他的遺體被遷葬到來蘇鄉的原野上，就是白塔所在地。後來，他的弟子，義州刺史曹信、大理司直吳方，重新修繕了塔。打開塔后，發現法相的遺骨呈現銅色，舌頭沒有腐爛，像芙蓉花一樣。牙齒完整，共有四十二顆。人們用香湯沐浴遺骨，重新安葬。時間是景福二年癸丑歲五月二十二日。他的高足弟子是公靜。
【English Translation】 English version: His words were always upright and honest. He taught diligently and upheld only the correct and proper standards. The customs of Kuaiji (present-day Shaoxing, Zhejiang) were the source of the Vinaya school. Fu's (referring to the monk 法甫) advocacy and the people's following him were like black gold being drawn to a lodestone. He initially studied under the Vinaya master Hengwen, inheriting his Dharma lineage. Hengwen was like Ziyou and Zixia (disciples of Confucius, known for their literary talents) of Shengong. Fu was a descendant of Shengong, thoroughly understanding the teachings of Shun Zheng (順正) and the profound meanings. Since Tan Yi (曇一) and Xuan Yan (玄儼), few had been able to catch up with him. Fu's reputation surpassed his predecessors. At that time, the craftsmanship of Yunwen (允文) was prevalent in the Xiang Department (相部), and when Fu acted within the great Vinaya, the grass bent with the wind. At the end of the Xiantong era (860-874), his disciples, such as Zhizhang (智章), lectured on his teachings, and his Dharma heirs still exist today. It is said that he wrote a manuscript, but it has not yet been found. Alas, what a pity.
The Biography of Dharma-lakṣaṇa (法相) of Lingguang Temple in Jiahe, Wujun of the Tang Dynasty
釋法相, Dharma-lakṣaṇa (法相), whose surname was Yu (俞), was a native of Changshui in Wujun (present-day Suzhou, Jiangsu). He was born during the Tianbao era (742-756) and was extraordinary from a young age. At the age of seven, he became a disciple and studied the scriptures. In less than a month, he recited the entire Lotus Sutra. Around the age of twenty, he went to Anguo Temple in Chang'an (present-day Xi'an) to receive the full precepts, officially becoming a monk. After that, he studied the Vinaya (戒律) in the capital, thoroughly understanding the similarities and differences of various schools. After eleven years of effort, he finally achieved mastery and returned to the East to propagate the Dharma. Many people came to seek his teachings. The prefect of Wujun petitioned the court to establish an ordination platform at Kaiyuan Temple, and Dharma-lakṣaṇa was selected as one of the monks to preside over the platform. Soon after, he also served as an Upadhyaya (依止師). At the same time, everyone elected him as the temple's administrator. He often transmitted the precepts to both monastics and laypeople. He carried a water filter bag with him and did not accumulate possessions. Birds often perched beside his seat and would not leave even when shooed away. On the tenth day of the second month of the first year of the Huichang era (841), at three quarters past noon, he told his disciples Qingjun (清浚) and Qinggao (清高), 'I am about to enter Parinirvana.' Then he peacefully sat in the lotus position, lying on his right side, and passed away. At that time, people heard clear string and wind instrument music during the day, which was heavenly music; and saw strange lights at night. He lived to be eighty-nine years old, with sixty-nine years as a monk. In the fourth month, his remains were moved to the wilderness of Laisu Township, which is where the White Pagoda is located. Later, his disciples, Cao Xin (曹信), the prefect of Yizhou, and Wu Fang (吳方), the director of the Dali Temple, renovated the pagoda. When they opened the pagoda, they found that Dharma-lakṣaṇa's remains were copper-colored, and his tongue had not decayed, resembling a lotus flower. He had all forty-two of his teeth intact. People bathed his remains with fragrant water and reburied them. The date was the twenty-second day of the fifth month of the Guichou year of the Jingfu era (892). His prominent disciple was Gongjing (公靜).
。靜弟子行蘊。蘊弟子仁表。表弟子玄杲。杲本清白之僧也。同鴻啟重修靈光一寺。為兵革殘毀之後也。杲公啟公后偕隱天臺習禪觀。相次終於山。焚之皆獲舍利焉。
唐天臺山國清寺文舉傳
釋文舉。姓張氏。婺州東陽人也。年甫至學遂投師請法。十九落䰂始墮息慈。貞元三年敕度得戒。后十五年間以四分律為學。時術之晝夜翹勤遂登講訓。次通法華經疏義。得智者之膏腴焉。舉身量六尺餘。其形如山其貌如玉。靜若止水動如浮雲。目不回視口無戲言。四威儀中無非律范。丹丘二眾仰為繩準。其奔走他方聽受者。與佛窟則公禪道並驅而相高也。尋敕為國清寺大德。先是智者大師答隋煬帝問立七日金光明道場。每年九月遐邇征鎮侯伯差人送供。事既無礙。黑白二眾無遠不屆。人才填委飲食闕焉。典座僧患之。大和中主事僧清蘊。咨謀于舉置寺莊田十二頃。自此光明會不聞告乏。舉之功歟。以會昌二年五月化去。門人幼清立塔于寺之西峰。春秋八十三。僧夏五十五。韓又為碑頌德也。
唐會稽開元寺允文傳
釋允文。字執經。姓朱氏。今秀州嘉禾人也。權輿九歲厥父云亡。然理命舍文奉佛。師授維摩法華二經。敏速之性再稔皆通。高達之士謂之重理耳。或戲問文曰。爾出家之後擬營何事業乎。
【現代漢語翻譯】 現代漢語譯本：靜的弟子是行蘊（指僧人的德行），行蘊的弟子是仁表（指僧人的仁慈表現），仁表的弟子是玄杲（指僧人的名字）。玄杲原本是清白的僧人。他和鴻啟一起重修靈光寺，當時寺廟被戰火摧毀。杲公和啟公後來一同隱居在天臺山修習禪觀，相繼在山中去世，火化后都得到了舍利。
唐天臺山國清寺文舉傳
釋文舉，姓張，是婺州東陽人。剛到入學年齡就拜師求法。十九歲剃度出家，開始在息慈寺修行。貞元三年，奉敕度牒並受戒。之後的十五年間，以四分律為學。當時他日夜勤奮學習，最終登上講臺授課。後來又精通《法華經疏》的義理，得到了智者大師的精髓。文舉身高六尺多，體格像山一樣高大，容貌像玉一樣溫潤。靜的時候像止水一樣平靜，動的時候像浮雲一樣飄逸。眼睛不隨意轉動，口中沒有戲言。一舉一動都符合戒律規範。丹丘的僧俗兩眾都把他當作行為的準則。那些從遠方趕來聽他講經說法的人，與佛窟的則公在禪道上並駕齊驅，互相媲美。不久，奉敕成為國清寺的大德。在此之前，智者大師爲了回答隋煬帝的提問，設立了七日金光明道場。每年九月，遠近各地的征鎮侯伯都會派人送來供養，事情一直沒有阻礙。僧俗兩眾從各地趕來，人數眾多，飲食供應不足。典座僧為此感到憂慮。大和年間，主事僧清蘊與文舉商議，購置了寺廟莊田十二頃。從此以後，金光明道的法會不再出現物資匱乏的情況。這都是文舉的功勞啊。在會昌二年五月圓寂，弟子幼清在寺廟的西峰建造了塔來安葬他。享年八十三歲，僧臘五十五年。韓愈還為他撰寫了碑文來頌揚他的功德。
唐會稽開元寺允文傳
釋允文，字執經，姓朱，是現在的秀州嘉禾人。九歲時父親去世。於是立志捨棄儒學而信奉佛教。跟隨老師學習《維摩經》和《法華經》。他天資聰穎，學習兩遍就全部通曉。博學之士稱他為重理（指再次理解佛理）。有人開玩笑地問允文說：『你出家之後打算做什麼事業呢？』
【English Translation】 English version: Jing's disciple was Xingyun (referring to a monk's virtuous conduct), Xingyun's disciple was Renbiao (referring to a monk's manifestation of benevolence), and Renbiao's disciple was Xuangao (referring to a monk's name). Xuangao was originally a pure and virtuous monk. Together with Hongqi, he rebuilt Lingguang Temple, which had been destroyed by war. Later, Master Gao and Master Qi both retreated to Mount Tiantai to practice Chan meditation, and they passed away in the mountains one after another. After cremation, relics were obtained from both of them.
Biography of Wenzhu of Guoqing Temple on Mount Tiantai in the Tang Dynasty
釋 Wenzhu, whose surname was Zhang, was a native of Dongyang in Wuzhou. As soon as he reached school age, he sought a teacher to request the Dharma. At the age of nineteen, he shaved his head and began practicing at Xici Temple. In the third year of the Zhenyuan era, he received an imperial decree to be ordained and receive precepts. For the next fifteen years, he studied the Four-Part Vinaya. At that time, he studied diligently day and night, and eventually ascended the platform to teach. Later, he became proficient in the meaning of the 'Commentary on the Lotus Sutra', obtaining the essence of Zhiyi (智者大師). Wenzhu was over six feet tall, his physique was as majestic as a mountain, and his appearance was as gentle as jade. When still, he was as calm as still water; when moving, he was as free as floating clouds. His eyes did not wander, and his mouth had no frivolous words. His every action conformed to the precepts. The Sangha and laity of Danqiu looked up to him as a standard of conduct. Those who traveled from afar to listen to his teachings were on par with Zen Master Ze of Foku in the path of Chan, competing with each other. Soon, he was appointed as a great virtuous monk of Guoqing Temple by imperial decree. Before this, Master Zhiyi established a seven-day Golden Light Repentance Dharma assembly in response to Emperor Yang of Sui's questions. Every September, the generals and nobles from near and far would send people to make offerings, and the event proceeded without hindrance. Monks and laypeople came from all over, and the number of people was so large that the food supply was insufficient. The cook monk was worried about this. During the Dahe era, the abbot Qingyun consulted with Wenzhu and purchased twelve qing (a unit of area) of temple land. From then on, the Golden Light assembly never experienced a shortage of supplies. This was all due to Wenzhu's efforts. He passed away in May of the second year of the Huichang era. His disciple Youqing built a pagoda on the west peak of the temple to enshrine him. He lived to the age of eighty-three, with fifty-five years as a monk. Han Yu also wrote an inscription to praise his virtues.
Biography of Yunwen of Kaiyuan Temple in Kuaiji in the Tang Dynasty
釋 Yunwen, whose courtesy name was Zhijing, and surname was Zhu, was a native of Jiahe in Xiuzhou (modern Jiaxing). His father passed away when he was nine years old. Therefore, he resolved to abandon Confucianism and devote himself to Buddhism. He studied the Vimalakirti Sutra and the Lotus Sutra with a teacher. With his quick wit, he understood everything after studying it twice. Learned scholars called him Chongli (meaning 're-understanding' the Buddhist principles). Someone jokingly asked Yunwen: 'What career do you plan to pursue after you become a monk?'
率然對曰。當陟蓮華臺而作師子吼。或訶誚之曰。耆宿前敢爾。或曰。志欲得大此子將來未易測也。至十六歲削頂周羅披安陀會相。次裹足西上投嵩山臨壇大德遠和尚邊獲無作法。時年二十三矣。是夏即就中京攻相部律宗並中觀論。補衣分衛寒燠四周。既扣義門必入師室。玄樞律范尤見精微。大和五年為思定省忽嘆歸歟。既返故鄉淹時寢疾。未遑講唱。后聞錢塘天竺寺講大涅槃經蔚為勝集。文往學焉。星歲未周鋒芒且露。開成元年因游臺嶠。止息越之嘉祥寺。眾藉清芬甄。命敷其經律。文戢約聽徒頗為嚴毅。常訓之曰。夫苾芻行非家法具足別解脫律儀眾同分是其自性。于其形色精進故。怖畏故。防守故。如是方疾得道果矣。不然則弟子既墮師道徒施。聞其警策有涕泗交橫悛心革行思過半矣。會昌三年移居靜林寺。專以涅槃宣導。屬乎武宗澄汰。例被搜揚。晝披縫掖之衣。夜著縵條之服。罔虧僧行。唯逭俗譏。大中伊始。復振空門。重整法儀。乃隸名開元寺三十人數。七年寺之耆舊命講律乘。乾符三年丙申秋。罷講覽藏經。以中和二年壬寅六月二十九日微疾作而長逝。享齡七十有八。法臘五十五。其年七月十二日葬于石奇山之陽。遺言不許封樹也。初文講演升座學徒畏憚。暗嗚之際人皆披靡。乃戒威德之若是。于嘉祥靜
【現代漢語翻譯】 現代漢語譯本： 率然回答說：『應當登上蓮花臺，發出獅子吼。』 有人譏諷他說：『老前輩面前，你竟敢這樣！』 有人說：『這孩子將來志向遠大，不可限量。』 到十六歲時，他剃度，披上週羅（袈裟的一種）和安陀會相（僧衣），然後裹足西行，投奔嵩山臨壇大德遠和尚，獲得了無作法（一種修行方法）。 那時他二十三歲。 那年夏天，他就到中京研究相部律宗和中觀論。 他縫補衣服，四處乞食，不畏寒暑。 既叩開了義理之門，必定進入師室深造。 他對玄樞（佛教的精要）、律范（佛教的戒律）尤其精通。 大和五年，他因為思念家鄉而忽然嘆息要回去。 回到故鄉后，他因病耽擱了很久，沒有來得及講經說法。 後來聽說錢塘天竺寺講《大涅槃經》，蔚為盛會，就前往學習。 不到一年，他的鋒芒就顯露出來。 開成元年，他因為遊歷臺嶠（天臺山），停留在越州的嘉祥寺。 寺里的僧眾仰慕他的清名，推舉他講解經律。 文約束聽眾非常嚴格。 他常常訓誡說：『作為比丘，行持的根本不是家法，而是具足別解脫律儀（比丘戒），大眾的和合是其自性。 在形色上精進，因為怖畏而精進，因為防守而精進，這樣才能迅速證得道果。 不然，弟子墮落，師父也白費力氣。』 聽了他的警策，有人涕泗橫流，決心改過自新。 會昌三年，他移居靜林寺，專門宣講《涅槃經》。 適逢武宗滅佛，他也被搜捕。 白天穿著儒生的衣服，晚上穿著縵條（袈裟），沒有違背僧人的行為，只是爲了避免世俗的譏諷。 大中初年，佛教復興，他重新整頓法儀，被列名于開元寺的三十人之中。 七年，寺里的老僧命他講解律乘（律宗）。 乾符三年丙申秋，他停止講經，瀏覽藏經。 以中和二年壬寅六月二十九日，因小病發作而去世，享年七十八歲，僧臘五十五年。 那年七月十二日，葬于石奇山之陽，遺言不許立碑。 起初，文講經說法時，學徒畏懼。 暗中嗚咽，人人都感到折服。 他的戒律和威德就是這樣。 在嘉祥靜林寺...
【English Translation】 English version: Shuairan replied, 'One should ascend the lotus platform and roar like a lion.' Some ridiculed him, saying, 'How dare you do that in front of the elders!' Others said, 'This child has great aspirations and his future is immeasurable.' At the age of sixteen, he shaved his head, donned the Zhouluo (a type of kasaya) and Antahasa (monk's robe), and then traveled west on foot to seek the virtuous monk Yuan at Songshan's altar, where he obtained the 'Wu Zuo Fa' (a method of practice). At that time, he was twenty-three years old. That summer, he went to the central capital to study the Xiangbu Vinaya School and the Madhyamaka School. He mended his clothes, begged for food everywhere, and endured the cold and heat. Once he had knocked on the door of righteousness, he would definitely enter the teacher's room for further study. He was particularly proficient in the Xuanshu (the essence of Buddhism) and the Vinaya (Buddhist precepts). In the fifth year of Dahe, he suddenly sighed and wanted to return home because he missed his hometown. After returning to his hometown, he was delayed by illness for a long time and did not have time to preach the Dharma. Later, he heard that the Tiantai Temple in Qiantang was lecturing on the 'Great Nirvana Sutra', which was a grand gathering, so he went to study. In less than a year, his talent was revealed. In the first year of Kaicheng, he stayed at Ji Xiang Temple in Yuezhou because he was traveling in Taiqiao (Mount Tiantai). The monks in the temple admired his reputation and recommended him to explain the scriptures and precepts. Wen strictly disciplined the audience. He often admonished, 'As a Bhiksu, the foundation of practice is not family law, but the complete Pratimoksha (Bhiksu precepts), and the harmony of the Sangha is its nature. Diligence in form, diligence because of fear, diligence because of defense, so that one can quickly attain the fruit of the Tao. Otherwise, the disciple will fall and the master will waste his efforts.' Hearing his warning, some people wept and determined to repent and reform. In the third year of Huichang, he moved to Jinglin Temple and specialized in preaching the 'Nirvana Sutra'. At the time of Emperor Wuzong's persecution of Buddhism, he was also arrested. During the day, he wore Confucian clothes, and at night, he wore a Mantiao (kasaya), without violating the behavior of a monk, just to avoid secular ridicule. In the early years of Dazhong, Buddhism was revived, and he reorganized the Dharma rituals and was listed among the thirty people of Kaiyuan Temple. In the seventh year, the old monks of the temple ordered him to explain the Vinaya Vehicle (Vinaya School). In the autumn of the third year of Qianfu, he stopped lecturing and browsed the Tripitaka. On the twenty-ninth day of the sixth month of Renyin in the second year of Zhonghe, he died of a minor illness at the age of seventy-eight, with fifty-five years of monastic life. On the twelfth day of the seventh month of that year, he was buried on the south side of Shiqi Mountain, and his will was that no monument should be erected. At first, when Wen lectured on the scriptures, the students were afraid. In the dark, people were weeping and everyone was convinced. Such was his discipline and virtue. At Ji Xiang Jinglin Temple...
林今大善三寺。講相疏二十七座。大經二十五座。其為人也貌古而修長。銳頂而䵟黑。執持密緻振鷺在庭。未足方其潔也。然亦獵涉儒墨慕白傅自作志。預著方墳銘藏於篋笥。門人懷益因尋閱文籍。見而悲咽。遂從先師之志建小塔焉。後門人懷肅思寂。命名德虛受增加後序。贊寧登會稽曾禮文真相。見法孫可翔苦節進修葉杜多之行。故熟其事蹟也。
梁京兆西明寺慧則傳(元表)
釋慧則。姓糜氏。吳郡崑山人也。九歲博游才義總玩儒經。善種發萌條然厭俗。以大中七年就京西明寺出家。勤知諷誦皆如曾習。九年于本寺承恩得度。十四年棲法寶大師法席覆講。當年敕補備員大德。咸通三年就崇聖寺講俱舍論並喪服儀出三界圖一卷。七年于祖院代暢師講。十五年敕署臨壇正員。廣明元年巢寇犯闕。關中俶擾。出華州下邽避亂。中和二年至淮南。高公駢召於法云寺。講罷還吳。刺史楊公苦留。卻游天臺山國清寺掛錫。乾寧元年至明州育王寺。撰塔記一卷出集要記十二卷。武肅王錢氏命於越州臨壇。以開平二年八月八日示疾坐亡。受生七十四。法臘五十四。窆于鄮山之岡。八戒弟子刺史黃晟營塔。則生常不好許直。以撝謙推人為上。除講貫外輪誦經咒。自法華已降可三四十本。以資口業。覽大藏教兩遍。講鈔七
【現代漢語翻譯】 現代漢語譯本： 林今大善三寺（地名）。講《相疏》二十七座。講《大經》二十五座。他的為人啊，相貌古樸而身材修長，頭頂尖銳而面板黝黑。他嚴謹持重，如同白鷺立於庭院，還不足以形容他的潔身自好。然而他也廣泛涉獵儒家、墨家的學說，仰慕白居易，自己創作墓誌銘，預先寫好墓碑銘文藏在箱子里。他的門人懷益因此翻閱他的文稿，看到后悲傷哽咽，於是遵從先師的遺願建造了一座小塔。後來門人懷肅思念寂靜，命名為德虛，受人委託增加了後序。贊寧登上會稽山時，曾經瞻仰過文真像，見到法孫可翔刻苦修行，傚法頭陀的苦行，所以很熟悉他的事蹟。
梁京兆西明寺慧則傳（元表）
釋慧則，姓糜，是吳郡崑山人。九歲時廣泛學習各種知識，精通儒家經典。他天性聰慧，逐漸厭惡世俗。在大中七年，到京城西明寺出家。他勤奮地學習諷誦，都好像曾經學過一樣。九年時在本寺承恩受戒。十四年時在法寶大師的座下復講經義。當年被朝廷任命為備員大德。咸通三年，在崇聖寺講解《俱舍論》，並撰寫了《喪服儀》和《出三界圖》一卷。咸通七年，在祖庭代替暢師講經。咸通十五年，被朝廷任命為臨壇正員。廣明元年，黃巢攻打京城，關中地區動盪不安，他離開華州下邽避難。中和二年，到達淮南，高駢邀請他在法雲寺講經。講經完畢后返回吳地。刺史楊公極力挽留。之後他遊歷天臺山國清寺，在那裡掛單。乾寧元年，到達明州育王寺，撰寫了《塔記》一卷，並編纂了《集要記》十二卷。武肅王錢镠命令他在越州主持法會。開平二年八月八日，他示現疾病，坐化圓寂，享年七十四歲，僧臘五十四年。他的八戒弟子、刺史黃晟為他建造了塔。慧則生平不喜歡接受別人的直接讚揚，總是謙虛地推崇別人。除了講經說法之外，他還經常誦讀經咒，從《法華經》開始，大約誦讀了三四十部經書，以此來修養口業。他閱讀了《大藏經》兩遍，撰寫了七部講經的鈔本。
【English Translation】 English version: Linjin Dasan Three Temples (place name). Gave 27 lectures on 'Xiang Shu' (commentary on Buddhist texts). Gave 25 lectures on 'Da Jing' (Great Sutra). As a person, he had an ancient and slender appearance, a sharp head and dark skin. He was meticulous and dignified, like egrets standing in the courtyard, which was not enough to describe his integrity. However, he also widely studied Confucianism and Mohism, admired Bai Juyi, and wrote his own epitaph, preparing the inscription for his tombstone and hiding it in a box. His disciple Huaiyi, while searching through his writings, saw it and choked with grief, so he followed his late teacher's wishes and built a small pagoda. Later, his disciple Huaisu missed the quietness, named it De Xu (Virtue of Emptiness), and was commissioned to add a postscript. Zan Ning, when he ascended Mount Kuaiji, once paid homage to the statue of Wen Zhen, and saw his Dharma grandson Kexiang diligently cultivating and emulating the ascetic practices of the Dhuta, so he was very familiar with his deeds.
Biography of Huize of Ximing Temple in Liang Jingzhao (Yuan Biao)
釋Huize (Huize), whose surname was Mi, was a native of Kunshan in Wujun. At the age of nine, he studied extensively and was proficient in Confucian classics. He was naturally intelligent and gradually厭惡(yanwu, disgusted) the secular world. In the seventh year of Dazhong (era name), he went to Ximing Temple in the capital to become a monk. He diligently studied chanting, as if he had learned it before. In the ninth year, he was ordained at this temple. In the fourteenth year, he reviewed and lectured on the scriptures under the seat of Dharma Master Fabao. In the same year, he was appointed by imperial decree as a reserve member of the eminent monks. In the third year of Xiantong (era name), he lectured on the 'Abhidharma-kosa-sastra' at ChongSheng Temple, and wrote 'Mourning Ritual' and a volume of 'Map of the Three Realms'. In the seventh year of Xiantong, he lectured at the ancestral temple in place of Master Chang. In the fifteenth year of Xiantong, he was appointed by imperial decree as a member of the ordination platform. In the first year of Guangming (era name), Huang Chao attacked the capital, and the Guanzhong area was turbulent. He left Huazhou Xia Gui to avoid the chaos. In the second year of Zhonghe (era name), he arrived in Huainan, and Gao Pian invited him to lecture at Fayun Temple. After finishing the lecture, he returned to Wu. Governor Yang Gong tried hard to keep him. After that, he traveled to Guoqing Temple on Mount Tiantai, where he stayed. In the first year of Qianning (era name), he arrived at Yuwang Temple in Mingzhou, wrote a volume of 'Pagoda Record', and compiled twelve volumes of 'Collection of Essentials'. King Wusu Qian Liu ordered him to preside over the Dharma assembly in Yuezhou. On the eighth day of the eighth month of the second year of Kaiping (era name), he showed signs of illness and passed away in a seated position, at the age of seventy-four, with fifty-four years of monastic life. His eight-precept disciple, Governor Huang Sheng, built a pagoda for him. Huize usually disliked receiving direct praise from others, and always humbly praised others. In addition to lecturing on the scriptures, he often recited sutras and mantras, starting with the 'Lotus Sutra', reciting about thirty or forty sutras, in order to cultivate his speech karma. He read the 'Tripitaka' twice and wrote seven copies of lecture notes.
十遍。俱舍喪儀論語各數遍。清苦執持近苦罕有。入室弟子希覺最露鋒穎焉。又元表者。貞諒之士也。言多峭直好品藻人事。而高義解從習毗尼。兼勤外學。書史方術無不該覽。早預京師西明寺法寶大師講肆。迨廣明中神都版蕩。遂出江表。居越州大善寺。講南山律鈔。諸郡學人無不趨集。表義理縱橫善其談說。每揮麈柄聽者忘疲。號鑒水阇黎。著義記五卷。亦號鑒水。出門人清福冠其首焉。
梁蘇州破山興福寺彥偁傳(壽阇黎)
釋彥偁。姓龔氏。吳郡常熟人也。揭厲戒津錙銖塵務。勤求師範唯善是從。末扣擊繼宗記主得其戶牖。乃于本生地講導。同好鳩聚律風孔扇。號為毗尼窟宅焉。先是海隅巫咸氏之遺壤。招真治之。舊墟古寺周圍不全垝垣而已。嘗一夜有虎中獵人箭。伏于寺閣哮吼不止。偁憫之。忙系鞋秉炬下閣言欲拔之。弟子輩扶遏且止者三四。伺其更闌各睡。乃自持炬就拔其箭。虎耽耳舐矢鏃血。顧偁而瞑目焉。質明獵師朱德就寺尋虎。偁告示其箭。朱德悛心罷獵焉。武肅王錢氏知重。每設冥齋召行持明法。時覆肩衣自肱而墮還自塔上。或見鬼物隨侍焉。所謂道德盛則鬼神助也。以貞明六年六月終於山房。年九十九歲云。次壽阇黎者淮浦左右貞諒不群。防護正念時少雙偶。傳南山律鈔。極成不
【現代漢語翻譯】 現代漢語譯本 十遍：反覆研讀《俱舍論》和喪儀論各十遍。生活清貧刻苦，堅持戒律，這種苦行很少有人能做到。入室弟子希覺，最能展現他的才華和鋒芒。還有元表，是一位忠貞正直的人。他說話常常尖銳直率，喜歡評論人物和時事。他崇尚高義，理解並遵循毗尼（戒律），同時勤奮學習各種知識，對書史、方術無不廣泛涉獵。他早年在京師西明寺法寶大師的講堂學習。到了廣明年間，神都（洛陽）發生動亂，於是前往江東，居住在越州大善寺，講解南山律鈔。各地的學人都紛紛前來聚集。元表義理精通，擅長談論，每次手持麈尾（一種拂塵），聽眾都忘記了疲倦。人們稱他爲鑑水阇黎。他著有義記五卷，也名為《鑒水》。他的弟子中，清福最為傑出。
梁蘇州破山興福寺彥偁傳（壽阇黎）
釋彥偁，姓龔，是吳郡常熟人。他嚴格遵守戒律，對細微的事務都一絲不茍。勤奮地尋求師長的教導，只遵循善法。最終拜訪繼宗記主，得到了他的真傳。於是回到家鄉講經說法，志同道合的人聚集在一起，律宗的風氣得以廣泛傳播。人們稱他為毗尼窟宅（戒律修行的場所）。早先，這裡是海邊巫咸氏的遺址，被招真用來修行。舊址古寺周圍只剩下殘破的圍墻。曾經有一天晚上，有一隻中了獵人箭的老虎，躲在寺廟的閣樓里，不停地吼叫。彥偁憐憫它，急忙穿上鞋子，拿著火把下樓，說要為它拔箭。弟子們勸阻了他三四次，讓他不要去。等到夜深人靜，大家都睡著了，他就自己拿著火把去為老虎拔箭。老虎貪婪地舔著箭上的血，看著彥偁，閉上了眼睛。第二天早上，獵人朱德來到寺廟尋找老虎。彥偁告訴他箭的事情。朱德感到慚愧，於是放棄了打獵。武肅王錢氏非常敬重他，經常設定冥齋，召請他來主持明法。當時，他的覆肩衣（一種僧衣）從肩膀上滑落，又自己回到了塔上。或者有人看見鬼物跟隨著他。這就是所謂的道德高尚，鬼神也會幫助他。他在貞明六年六月在山房去世，享年九十九歲。壽阇黎，是淮浦一帶貞潔正直、與衆不同的人。他守護正念，很少有伴侶。他傳授南山律鈔，成就很高。
【English Translation】 English version Ten times: He repeatedly studied the Kusha-ron (Abhidharma-kosa) and the treatises on funeral rites each ten times. He lived a simple and austere life, adhering strictly to the precepts, a practice rarely seen. Among his close disciples, Shi Jue (希覺) most prominently displayed his talent and sharpness. Furthermore, Yuan Biao (元表) was a man of loyalty and integrity. He often spoke sharply and directly, enjoying commenting on people and events. He admired high principles, understood and followed the Vinaya (戒律), and diligently studied various fields of knowledge, extensively exploring books, history, divination, and techniques. He studied early on at the lecture hall of Dharma Treasure Master at Ximing Temple in the capital. During the Guangming era, when the capital (Luoyang) was in turmoil, he went to Jiangdong and resided at Dashan Temple in Yuezhou, lecturing on the Nan Shan Lu Chao (南山律鈔). Scholars from various regions gathered there. Yuan Biao was proficient in principles and skilled in discussion. Each time he held the zhuwei (麈尾, a type of duster), the listeners forgot their fatigue. People called him Jian Shui Ajari (鑒水阇黎). He authored five volumes of commentaries, also named Jian Shui. Among his disciples, Qing Fu (清福) was the most outstanding.
Biography of Yan Cheng (彥偁) of Poshan Xingfu Temple in Suzhou, Liang Dynasty (Shou Ajari)
釋彥偁, Shi Yan Cheng (釋彥偁), whose surname was Gong (龔), was a native of Changshu in Wujun. He strictly adhered to the precepts, meticulously attending to even the smallest matters. He diligently sought the guidance of teachers, following only what was virtuous. Eventually, he visited Ji Zong (繼宗), the master of the Ji Zhu (記主), and received his true teachings. He then returned to his hometown to preach the Dharma, and like-minded people gathered together, spreading the influence of the Vinaya school widely. People called his place the Vinaya cave dwelling (毗尼窟宅, a place for practicing precepts). Previously, this was the former site of the Wu Xian (巫咸) clan by the sea, which was used by Zhao Zhen (招真) for practice. The old temple site was surrounded only by dilapidated walls. Once, one night, a tiger wounded by a hunter's arrow hid in the temple's attic, roaring incessantly. Yan Cheng (彥偁) pitied it, hurriedly put on his shoes, and went downstairs with a torch, saying he wanted to remove the arrow for it. The disciples dissuaded him three or four times, telling him not to go. When it was late at night and everyone was asleep, he took the torch himself to remove the arrow for the tiger. The tiger greedily licked the blood on the arrow, looked at Yan Cheng (彥偁), and closed its eyes. The next morning, the hunter Zhu De (朱德) came to the temple to look for the tiger. Yan Cheng (彥偁) told him about the arrow. Zhu De (朱德) felt ashamed and gave up hunting. King Qianshi (錢氏) of Wusu (武肅) greatly respected him, often setting up memorial services and inviting him to preside over the Ming Dharma. At that time, his fujianyi (覆肩衣, a type of monastic robe) slipped from his shoulders and returned to the pagoda on its own. Or some people saw ghosts following him. This is what is meant by high morality, even ghosts and gods will help him. He passed away in his mountain dwelling in June of the sixth year of Zhenming, at the age of ninety-nine. Shou Ajari (壽阇黎) was a person of chastity, integrity, and distinction in the Huaipu area. He guarded his right mindfulness and rarely had companions. He transmitted the Nan Shan Lu Chao (南山律鈔) and achieved great success.
看他面。唐季楊氏。奄有廣陵。頻召供施。四遠崇重食唯正命。不畜盈長戶不施關。及臨壇度弟子。正秉羯磨。未週三法。忽爾坐亡于覆釜之畔。聞見驚歎歟。
後唐天臺山福田寺從禮傳
釋從禮。襄陽人也。善事父母頗揚鄉里之譽。迨喪偏親乃果決舍家。於時年已壯矣。及登具足請師傳授戒文。念性殊乖卒難捨本。往往睡魔相撓。禮忿其昏濁作鐵錐刺額兼掌。由是流血。直逾半稔。方遂誦通。自爾精持律范。造次顛沛必於是。以梁乾化中游天臺。乃掛錫于平田精舍。后推為寺之上座。持重安詳喜慍不形於色。唯行慈忍。恒示眾曰。波羅提木叉是我大師。須知出家非戒則若猿𤣓之脫鎖焉。每所行持切于布薩誡眾令護惜浮囊。時夏亢陽。主事僧來告將營羅漢齋。奈何園蔬枯悴。請阇黎為祈禱。禮曰。但焚香于真君堂。真君者周靈王太子。久聞仙去以仙官受任。為桐柏真人右弼。王領五嶽司侍帝晨。王子喬來治此山。是故天臺山僧坊道觀。皆塑右弼形像。薦以香果而已自此俗間號為山王土地非也。時主事向仙祠而咒曰。上座要雨以滋枯悴。至夜云起雨霏三日而止。又僧廚闕用水槽棧。而山上有赤樹中為材。來白禮。禮曰。某向真君道去但庀徒。具器以伺之。無何大風卒起曳什其樹。取用足焉。其感動鬼神率多
{ "translations": [ "現代漢語譯本：", "看他的面相。在唐朝末年，楊氏家族佔據了廣陵（今江蘇揚州一帶），多次召請他去供養佈施。四面八方的人都非常崇敬他，他吃的東西都是通過正當的途徑獲得，不積攢多餘的財物，家門也不用門閂。等到他主持登壇授戒儀式，正要按照羯磨（佛教儀式）的程式進行，還沒完成三法（可能指羯磨儀式的三個階段），忽然就坐在覆釜（倒扣的鍋）旁邊去世了。聽到和看到這件事的人都感到非常驚訝和嘆息。", "", "後唐天臺山福田寺從禮傳", "", "釋從禮，是襄陽（今湖北襄陽）人。他非常孝順父母，在鄉里頗有名聲。等到父母去世后，他便果斷地捨棄家庭出家。當時他的年紀已經不小了。等到他請求受具足戒時，請師父傳授戒文。但他覺得自己的根性與戒律相違背，始終難以捨棄原有的習性。經常有睡魔來擾亂他。從禮非常惱怒自己的昏沉，就用鐵錐刺自己的額頭和手掌。因此流了很多血，過了半年才能夠背誦通順。從此以後，他精進地持守戒律，無論在倉促的時候還是顛沛流離的時候，都必定遵守戒律。在梁朝乾化年間，他遊歷到天臺山，於是就在平田精舍掛單。後來被推舉為寺院的上座。他持重安詳，喜怒不形於色，只是行持慈悲和忍辱。他經常告誡僧眾說：『波羅提木叉（戒律）是我的大師。要知道出家如果不持戒，就好像猿猴脫離了鎖鏈一樣。』他每次所做的事情都非常重視布薩（每半月誦戒一次的儀式），告誡僧眾要愛護自己的浮囊（身體）。當時正值夏天干旱，主管僧人來告訴他說將要舉辦羅漢齋，但是園中的蔬菜都枯萎了，請阇黎（梵語，意為導師）為他們祈禱。從禮說：『只要在真君堂焚香就可以了。』真君是周靈王的太子，很久以前就聽說他成仙而去，以仙官的身份接受任命，擔任桐柏真人的右弼。周靈王掌管五嶽，侍奉帝晨。王子喬來治理這座山。因此天臺山的僧坊道觀，都塑造了右弼的形象，用香和水果來供奉他。從此以後，世俗間就稱他為山王土地，這是不對的。當時主管僧人向仙祠祈禱說：『上座需要下雨來滋潤枯萎的蔬菜。』到了晚上，雲霧升起，下了三天的雨才停止。又有僧人來稟告說廚房缺少水槽和棧板，而山上有棵赤樹可以作為材料。從禮說：『我向真君說過了，你們只要準備好人手和工具等待就可以了。』沒過多久，突然颳起大風，把那棵樹颳倒了。取用木材就足夠了。他感動鬼神的事情大多如此。", "", "", "", "", "", "", "", "", "", "", 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此類。兩浙武肅王錢氏聞之。召入州府建金光明道場。檀施優渥。回施眾僧身唯一布納。通夜不寐一食常坐。且無盈長。同光三年乙酉歲冬十一月入滅。春秋七十九。僧臘五十二。火葬收舍利。立塔存焉。
後唐杭州真身寶塔寺景霄傳
釋景霄。俗姓徐氏。丹丘人也。初之聽涉在表公門。后慕守言阇黎義集敷演于丹丘。執性嚴毅寡與人交。狷急自持。多事凌轥形器惡弱。后納請往金華東白山獎訓初學。時有江西徽猷律匠。出義記曰龜鑑錄多學彭亨領徒到霄寺。正值講次。當持犯篇再三嘆賞。自此聲溢價高。每晨滴茶一旦化為乳焉。著記二十卷號簡正。言以思擇力故。去邪說而簡取正義也。武肅王錢氏。召于臨安故鄉宰任竹林寺。未幾命赴北塔寺臨壇。天成二年也。次命住南真身寶塔寺終焉。遷葬于大慈山塢。以本受師號塔曰清涼是歟。
後唐東京相國寺貞峻傳
釋貞峻。姓張氏。鄭州新鄭人也。唐張果先生之裔孫。今榮陽有張果里。其墳楸槚存焉。峻風度寬裕髫齡不弄。年十四忽超然離俗。人莫我知。雖二親褰衣昆弟截路。終弗能沮之。乃投相國寺歸正律師出家。神機駿發乍觀可驚。雖背碑覆棋彼不足多也。未幾諷徹凈名仁王諸經。計數萬言。時同儕戲之曰。汝是有腳經笥也。峻辭讓斯題恭
【現代漢語翻譯】 現代漢語譯本： 此類事蹟。兩浙武肅王錢氏（指錢镠，五代十國時期吳越國的建立者）聽聞后，召他進入州府，建立了金光明道場。錢氏給予豐厚的佈施，而他回施給眾僧的，自己身上卻只穿一件粗布衲衣。他整夜不睡覺，一天只吃一頓飯，常常坐禪，而且身體沒有變得更胖或更高。同光三年乙酉年（公元925年）冬十一月圓寂，享年七十九歲，僧臘五十二年。火葬后收取捨利，建立佛塔來儲存。 後唐杭州真身寶塔寺景霄傳 釋景霄，俗姓徐氏，丹丘人。最初在表公門下學習，後來仰慕守言阇黎在丹丘義集敷演佛法，他性格嚴厲剛毅，很少與人交往，性情急躁，堅持己見，經常冒犯他人，外貌瘦弱。後來應邀前往金華東白山教導初學者。當時有江西的徽猷律匠，著有義記《龜鑑錄》，帶領弟子來到景霄所在的寺廟。正值景霄講授戒律，徽猷律匠對其中的持犯篇再三讚賞。從此景霄聲名遠揚，身價倍增。據說他每天早晨滴的茶，有一天竟然變成了乳白色。他著有《簡正記》二十卷，取名為『簡正』，是因為他用思考選擇的力量，去除邪說而選取正義。武肅王錢氏，召他到臨安故鄉的宰任竹林寺。不久又命他到北塔寺主持法壇。那是天成二年（公元927年）。之後又命他住在南真身寶塔寺直到圓寂。遷葬于大慈山塢。因為他最初受業的老師號為清涼，所以佛塔也叫做清涼塔，是這樣嗎？ 後唐東京相國寺貞峻傳 釋貞峻，姓張氏，鄭州新鄭人，是唐朝張果先生的後裔。如今榮陽還有張果里，他的墳墓和楸樹、槚樹都還在。貞峻風度寬宏，從小就不玩耍嬉戲。十四歲時忽然超脫世俗，人們都不瞭解他。即使父母拉著他的衣裳，兄弟在路上阻攔，最終也不能阻止他。於是他投奔相國寺歸正律師出家。他天資聰穎，反應敏捷，讓人驚歎。即使是背誦碑文、下盲棋，對他來說也不算什麼。不久他就通曉了《維摩詰經》、《仁王經》等經典，總計數萬字。當時同伴戲稱他為『有腳的經笥』（指移動的藏經柜）。貞峻謙虛地推辭了這個稱呼，恭敬...
【English Translation】 English version: Such an event. Qian Shi (referring to Qian Liu, the founder of the Wuyue Kingdom during the Five Dynasties and Ten Kingdoms period), the King Wusu of Liangzhe, heard of it and summoned him to the state government to establish the Golden Light Dharma assembly. Qian Shi gave generous donations, but what he gave back to the monks was only a coarse cloth robe on his own body. He stayed awake all night, ate only one meal a day, and often sat in meditation, and his body did not become fatter or taller. He passed away in the eleventh month of the winter of the Yiyou year of Tongguang three years (925 AD), at the age of seventy-nine, with fifty-two years of monastic life. After cremation, the relics were collected, and a pagoda was built to preserve them. Biography of Jingxiao of the True Body Pagoda Temple in Hangzhou, Later Tang Dynasty 釋 Jingxiao, whose secular surname was Xu, was a native of Danqiu. He initially studied under Master Biao, and later admired Dharma Master Shouyan's exposition of the Dharma in Danqiu. He was strict and resolute in character, rarely interacted with people, was impatient, insisted on his own opinions, and often offended others with his weak appearance. Later, he was invited to Dongbai Mountain in Jinhua to teach beginners. At that time, there was a Vinaya Master Huiyou from Jiangxi, who wrote the commentary 'Guijian Lu', and led his disciples to the temple where Jingxiao was. It was just when Jingxiao was lecturing on the precepts, and Vinaya Master Huiyou repeatedly praised the section on upholding and violating precepts. From then on, Jingxiao's reputation spread far and wide, and his value increased greatly. It is said that the tea he dripped every morning one day turned milky white. He wrote twenty volumes of 'Jian Zheng Ji', named 'Jian Zheng' because he used the power of thinking and choosing to remove heresies and select righteous principles. Qian Shi, the King Wusu, summoned him to the Zhulin Temple in his hometown of Lin'an. Soon after, he ordered him to preside over the altar at the North Pagoda Temple. That was in the second year of Tiancheng (927 AD). Later, he ordered him to live in the South True Body Pagoda Temple until his death. He was reburied in Daci Mountain. Because his first teacher was named Qingliang, the pagoda is also called Qingliang Pagoda, is that so? Biography of Zhenjun of the Xiangguo Temple in Tokyo, Later Tang Dynasty 釋 Zhenjun, whose surname was Zhang, was a native of Xinzheng, Zhengzhou, and a descendant of Mr. Zhang Guo of the Tang Dynasty. Today, Zhang Guo Li still exists in Rongyang, and his tomb and catalpa trees are still there. Zhenjun had a broad demeanor and did not play as a child. At the age of fourteen, he suddenly transcended the world, and people did not understand him. Even if his parents pulled at his clothes and his brothers blocked the road, they could not stop him. So he went to the Xiangguo Temple to become a monk under the Vinaya Master Guizheng. He was intelligent and quick-witted, which was amazing. Even reciting inscriptions and playing blind chess were nothing to him. Soon he became proficient in the 'Vimalakirti Sutra', the 'Benevolent King Sutra' and other scriptures, totaling tens of thousands of words. At that time, his companions jokingly called him a 'walking scripture cabinet'. Zhenjun humbly declined this title, respectfully...
遜而已。及削染為僧形。即聽俱舍論。隨講誦頌八品計六百行。至十八升論座。年滿於嵩山會善寺戒壇院納法。因棲封禪寺。今號開寶律院。學新章律疏。二十三策名講授。長宿積奇。當大順二年災相國寺。重樓三門七寶佛殿。排云寶閣文殊殿里廊。計四百餘間都為煨燼。時寺眾惶惶莫知投跡。或曰。如請得峻歸寺寺可成矣。乃相率往今開寶。堅請峻歸充本寺上座。前後數年重新廊廡。殿宇增華。又請為新章宗主。復開律講僧尼弟子日有五十餘人。執疏聽采。峻之律行冰雪相高。署無裸意寒止裌衣。食惟知量清約太過。乾化元年臨壇秉法。及梁朝革命。所度僧尼計三千餘人。以同光二年夏四月十二日微疾而終。春秋七十八。法臘五十八。葬于寺莊。袝慧云禪師塔焉。
漢錢塘千佛寺希覺傳
釋希覺。字順之。姓商氏。世居晉陵。覺生於溧陽。家系儒墨。屬唐季喪亂累被剽略。自爾貧窶嘗傭書于給事中羅隱家。偶問名居。隱曰。毗陵商家兒何至於此。嘆息再三。多與顧直勸歸鄉修學。至年二十五嘆曰。時不我與。或服晚乘軒。皆一期爾。忽求出家于溫州開元寺。文德元年也。龍紀中受戒。續揣摩律部。稟教於西明寺慧則律師．時在天臺山也。則乃法寶大師之高足。廣明中關中喪亂。避地江表。覺始窺其墻。
【現代漢語翻譯】 現代漢語譯本： 僅此而已。等到剃髮染衣成為僧人，就開始學習《俱舍論》，跟隨講解背誦八品，總計六百行。到達十八升的論座。在嵩山會善寺戒壇院受戒。因為居住在封禪寺，現在叫做開寶律院。學習新章律疏，二十三策名列講授。長期以來積累了奇特的功績。在大順二年，相國寺遭遇火災，重樓、三門、七寶佛殿、排云寶閣、文殊殿里廊，總計四百多間房屋都被燒成灰燼。當時寺廟僧眾惶恐不安，不知該投奔何處。有人說：『如果能請回峻法師回寺，寺廟就可以恢復了。』於是大家一起前往現在的開寶寺，堅決請求峻法師回寺擔任上座。前後幾年，重新修建了廊廡，殿宇更加華麗。又請他擔任新章宗主，重新開始講解律法，僧尼弟子每天都有五十多人，拿著疏文聽講。峻法師的律行像冰雪一樣高潔，即使沒有裸露身體的意思，寒冷時也只穿裌衣。飲食知道節制，清淡節約太過。乾化元年，主持戒壇傳授戒法。到梁朝革命時，所度的僧尼總計三千多人。在同光二年夏四月十二日，因輕微疾病而去世，享年七十八歲，僧臘五十八年，安葬在寺廟的莊園里，附葬在慧云禪師的塔旁。
漢地錢塘千佛寺希覺傳
釋希覺（Shi Jue），字順之（Shunzhi），姓商（Shang）氏，世代居住在晉陵（Jinling）。希覺出生在溧陽（Liyang），家世是儒家和墨家。在唐朝末年戰亂中，多次遭到搶劫，從此家境貧困，曾經在給事中羅隱（Luo Yin）家做抄書的傭工。偶然問起他的籍貫，羅隱說：『毗陵（Piling）商家的孩子怎麼會落到這個地步？』嘆息再三，給了他很多錢，勸他回鄉修學。到二十五歲時，他感嘆說：『時機不等人啊！有人晚年才坐車，都是一時的啊。』於是到溫州（Wenzhou）開元寺（Kaiyuan Temple）請求出家，那是文德元年。龍紀年間受戒，繼續揣摩律部，向西明寺（Ximing Temple）的慧則（Huize）律師稟教，當時慧則在天臺山（Tiantai Mountain）。慧則是法寶（Fabao）大師的高足，廣明年間關中（Guanzhong）發生戰亂，到江表（Jiangbiao）避難。希覺開始窺探到他的門徑。
【English Translation】 English version: That's all. After shaving his head and dyeing his robes to become a monk, he began studying the 'Kusha-論' (Abhidharma-kosa-sastra), following the lectures and reciting eight chapters, totaling six hundred lines. He reached the eighteen-升 (sheng, a unit of measurement) lecture seat. He received ordination at the ordination platform of Huishan Temple (Huishan Temple) on Mount Song (Mount Song). Because he resided in Fengchan Temple (Fengchan Temple), it is now called Kaibao Vinaya Temple (Kaibao Vinaya Temple). He studied the new chapter commentaries on the Vinaya, and twenty-three scholars were named to lecture. Over a long period, he accumulated extraordinary merits. In the second year of Dashun, Xiangguo Temple (Xiangguo Temple) suffered a fire, and the multi-storied buildings, three gates, Seven Treasure Buddha Hall, Paiyun Treasure Pavilion, Manjusri Hall, and corridors, totaling more than four hundred rooms, were all burned to ashes. At that time, the monks of the temple were panicked and did not know where to turn. Someone said, 'If we can invite Master Jun (Jun) back to the temple, the temple can be restored.' So everyone went together to the current Kaibao Temple (Kaibao Temple) and firmly requested Master Jun (Jun) to return to the temple to serve as the senior seat. Over the next few years, the corridors were rebuilt, and the halls were made more magnificent. They also invited him to serve as the leader of the new chapter sect, and he resumed lecturing on the Vinaya, with more than fifty monks and nuns listening and taking notes every day. Master Jun's (Jun) conduct in the Vinaya was as pure as ice and snow. Even without the intention of exposing his body, he only wore a lined garment in the cold. His diet was moderate, and his frugality was excessive. In the first year of Qianhua, he presided over the ordination platform and transmitted the Dharma. By the time of the Liang Dynasty revolution, he had ordained more than three thousand monks and nuns. On the twelfth day of the fourth month of summer in the second year of Tongguang, he passed away due to a minor illness, at the age of seventy-eight, with fifty-eight years of monastic life. He was buried in the temple's estate, next to the pagoda of Zen Master Huiyun (Huiyun).
The Biography of Xijue (Xijue) of Qianfo Temple (Qianfo Temple) in Qiantang (Qiantang), Hangzhou (Hangzhou)
釋希覺 (Shi Xijue), styled 順之 (Shunzhi), whose surname was 商 (Shang), lived in Jinling (Jinling) for generations. Xijue (Xijue) was born in Liyang (Liyang), and his family was Confucian and Mohist. During the chaos at the end of the Tang Dynasty, they were robbed many times, and since then, the family was impoverished. He once worked as a scribe in the house of Luo Yin (Luo Yin), a civil servant. He casually asked about his origin, and Luo Yin (Luo Yin) said, 'How could a child from the Shang (Shang) family of Piling (Piling) have fallen to this state?' He sighed repeatedly, gave him a lot of money, and advised him to return to his hometown to study. At the age of twenty-five, he sighed, 'Time waits for no one! Some people ride in carriages late in life, but it's all temporary.' So he went to Kaiyuan Temple (Kaiyuan Temple) in Wenzhou (Wenzhou) to request ordination, which was the first year of Wende. He received ordination during the Longji era and continued to study the Vinaya, receiving instruction from Vinaya Master Huize (Huize) of Ximing Temple (Ximing Temple), who was then on Mount Tiantai (Mount Tiantai). Huize (Huize) was a prominent disciple of Master Fabao (Fabao). During the Guangming era, there was chaos in Guanzhong (Guanzhong), and he sought refuge in Jiangbiao (Jiangbiao). Xijue (Xijue) began to glimpse his path.
終見室家瑰富。以則出集要記解南山鈔。不稱所懷何耶古德妄相穿鑿各競師門。流宕忘返。覺遂著記。廣之曰增暉錄。蓋取曹植云。螢燭末光增暉日月。謙言增暉集要之日月也。二十卷成部。浙之東西盛行斯錄。暨乎則公長往。乃講訓于永嘉。武肅王錢氏季弟鏵牧是郡。深禮重焉。尋為愚僧所誣塑。釋而不問。徙于杭大錢寺。文穆王造千佛伽藍。召為寺主。借紫私署曰文光大師焉。四方學者騁騖而臻。覺外學偏多長有易道。著會釋記二十卷。解易至上下系及末文甚備。常為人敷演此經。付授于都僧正贊寧。及乎老病乞解見任僧職。既遂所懷。唯嘯傲山房以吟詠為樂。年八十一。然猶抄書籍異本。曾無告倦。未終之前。舍衣物作現前僧得施。復普飯一城僧。自此困憊每睡見有一人。純衣紫服。肌膚軟弱。如綿纊焉。意似相伴。才欲召弟子將至。此人舒徐下床。后還如故親向。贊寧說此。某知是天人耳。囑託言畢而絕。享年八十五。生常所著擬江東讒書五卷。雜詩賦十五卷。注林鼎金陵懷古百韻詩雜體四十章。覺之執持未嘗弛放。勤于講訓切于進修。學則彌老而不休。官則奉身而知退。可謂高尚其事名節俱全。長者之風藹然如在所居。號釋氏西齋。慕吳兢之蘊積編簡焉。
周東京相國寺澄楚傳
釋澄楚。姓宗
【現代漢語翻譯】 現代漢語譯本：最終得以見到家業富足。於是便出現了彙集《要記解南山鈔》的著作。如果不符合他的心意，那又是為什麼呢？過去的德行高尚之士胡亂穿鑿附會，各自爭論師門的正統。像流水一樣四處飄蕩，忘記返回。覺禪師於是著書立說，廣泛地加以闡述，稱之為《增暉錄》。大概是取自曹植所說的：『螢火蟲微弱的光芒也能增添日月的光輝。』謙虛地說，他的《增暉錄》是彙集《要記》的日月精華。二十卷最終完成的書，在浙江東西兩地廣為流傳。等到則公去世后，覺禪師便在永嘉講經說法。武肅王錢氏的弟弟錢鏵擔任該郡的太守，對他非常尊敬。不久，被一個愚蠢的僧人誣陷，武肅王瞭解情況后沒有追究。覺禪師於是遷居到杭州的大錢寺。文穆王建造了千佛伽藍，邀請他擔任寺主，私下授予他『文光大師』的稱號。四方的學者紛紛前來學習。覺禪師在外學方面尤其擅長，尤其精通《易經》。他撰寫了《會釋記》二十卷，對《易經》的上下系以及末文的解釋非常詳盡。他經常為人講解這部經書，並傳授給都僧正贊寧。等到年老體衰，便請求解除所擔任的僧職。既然實現了自己的願望，便只是在山房裡吟詩作樂。八十一歲高齡時，仍然抄寫書籍的各種版本，從不感到疲倦。臨終之前，將自己的衣物捐獻給現前僧眾，並普遍供養全城的僧人。從此以後，感到睏倦疲憊，每次睡覺都夢見一個人，穿著純紫色的衣服，肌膚柔軟，像棉絮一樣。似乎是來陪伴他的。剛想叫弟子過來，這個人就慢慢地走下床，然後又恢復原樣，親切地面對著他。覺禪師向贊寧講述了這件事，說：『我知道這是天人啊。』囑託完畢便去世了，享年八十五歲。生前所著有模仿江東《讒書》的五卷，雜詩賦十五卷，註釋林鼎的《金陵懷古百韻詩雜體》四十章。覺禪師一直執持這些著作，從未放鬆。他勤于講經說法，致力於進修。在學業上，越老越不懈怠；在官職上，奉養自身，懂得退讓。可以說是品德高尚，名節保全。長者的風範依然存在於他所居住的地方。他將自己的住所命名為『釋氏西齋』，仰慕吳兢的學識積累，於是編撰書籍。 English version: Eventually, he saw his family become wealthy. Thus appeared the work 'Collection of Essential Records and Explanations of the Nanshan Vinaya.' If it did not align with his aspirations, then why was that? Past virtuous individuals recklessly made interpretations, each vying for the orthodoxy of their respective schools. Like flowing water, they drifted about, forgetting to return. Chan Master Jue then wrote and expounded extensively, calling it 'Zeng Hui Lu' (Record of Enhanced Brilliance). It was likely taken from Cao Zhi's saying: 'Even the faint light of a firefly can add to the brilliance of the sun and moon.' He humbly said that his 'Zeng Hui Lu' was a collection of the essence of the 'Essential Records,' like the sun and moon. The twenty volumes were eventually completed and widely circulated in both eastern and western Zhejiang. When Ze Gong passed away, Chan Master Jue began to lecture on the Dharma in Yongjia. Qian Hua, the younger brother of King Wusu Qian, served as the prefect of that region and deeply respected him. Soon after, he was falsely accused by a foolish monk, but King Wusu understood the situation and did not pursue the matter. Chan Master Jue then moved to Daqian Temple in Hangzhou. King Wenmu built the Thousand Buddha Monastery and invited him to serve as the abbot, privately bestowing upon him the title 'Master Wenguang.' Scholars from all directions flocked to study. Chan Master Jue was particularly skilled in external studies, especially proficient in the 'Book of Changes.' He wrote 'Hui Shi Ji' (Record of Comprehensive Explanation) in twenty volumes, providing very detailed explanations of the upper and lower sections of the 'Book of Changes,' as well as the final text. He often lectured on this scripture for others and transmitted it to the Chief Monk Zanning. When he became old and frail, he requested to be relieved of his monastic duties. Having fulfilled his wishes, he simply enjoyed composing poetry in his mountain hermitage. At the age of eighty-one, he still copied various versions of books, never feeling tired. Before his death, he donated his clothing to the present monastic community and universally offered food to the monks of the entire city. From then on, he felt tired and weary, and every time he slept, he dreamed of a person wearing pure purple clothes, with soft skin like cotton. It seemed as if he was there to accompany him. Just as he was about to call his disciples, this person slowly got out of bed and then returned to his original position, facing him kindly. Chan Master Jue told Zanning about this, saying, 'I know this is a deva (heavenly being).' After giving his instructions, he passed away at the age of eighty-five. During his lifetime, he wrote five volumes imitating Jiangdong's 'Book of Slander,' fifteen volumes of miscellaneous poems and essays, and forty chapters of annotations on Lin Ding's 'Jinling Huaigu Baiyun Shi Zati' (Miscellaneous Style Hundred-Rhyme Poem on Nostalgia for Jinling). Chan Master Jue always held onto these works and never relaxed. He diligently lectured on the Dharma and devoted himself to cultivation. In his studies, he became more diligent as he grew older; in his official position, he took care of himself and knew when to retire. It can be said that he was of noble character, preserving his reputation. The demeanor of an elder was still present in the place where he lived. He named his residence 'Shishi Xizhai' (Western Study of the Shakya Clan), admiring Wu Jing's accumulation of knowledge, and thus compiled books. 現代漢語譯本：周東京相國寺澄楚傳
釋澄楚，姓宗。 English version: Biography of Chengchu of Xiangguo Temple in Zhou Tokyo
Sh釋 Chengchu, surname Zong.
【English Translation】 Modern Chinese translation: Eventually, he saw his family become wealthy. Thus appeared the work 'Collection of Essential Records and Explanations of the Nanshan Vinaya.' If it did not align with his aspirations, then why was that? Past virtuous individuals recklessly made interpretations, each vying for the orthodoxy of their respective schools. Like flowing water, they drifted about, forgetting to return. Chan Master Jue then wrote and expounded extensively, calling it 'Zeng Hui Lu' (Record of Enhanced Brilliance). It was likely taken from Cao Zhi's saying: 'Even the faint light of a firefly can add to the brilliance of the sun and moon.' He humbly said that his 'Zeng Hui Lu' was a collection of the essence of the 'Essential Records,' like the sun and moon. The twenty volumes were eventually completed and widely circulated in both eastern and western Zhejiang. When Ze Gong passed away, Chan Master Jue began to lecture on the Dharma in Yongjia. Qian Hua, the younger brother of King Wusu Qian, served as the prefect of that region and deeply respected him. Soon after, he was falsely accused by a foolish monk, but King Wusu understood the situation and did not pursue the matter. Chan Master Jue then moved to Daqian Temple in Hangzhou. King Wenmu built the Thousand Buddha Monastery and invited him to serve as the abbot, privately bestowing upon him the title 'Master Wenguang.' Scholars from all directions flocked to study. Chan Master Jue was particularly skilled in external studies, especially proficient in the 'Book of Changes.' He wrote 'Hui Shi Ji' (Record of Comprehensive Explanation) in twenty volumes, providing very detailed explanations of the upper and lower sections of the 'Book of Changes,' as well as the final text. He often lectured on this scripture for others and transmitted it to the Chief Monk Zanning. When he became old and frail, he requested to be relieved of his monastic duties. Having fulfilled his wishes, he simply enjoyed composing poetry in his mountain hermitage. At the age of eighty-one, he still copied various versions of books, never feeling tired. Before his death, he donated his clothing to the present monastic community and universally offered food to the monks of the entire city. From then on, he felt tired and weary, and every time he slept, he dreamed of a person wearing pure purple clothes, with soft skin like cotton. It seemed as if he was there to accompany him. Just as he was about to call his disciples, this person slowly got out of bed and then returned to his original position, facing him kindly. Chan Master Jue told Zanning about this, saying, 'I know this is a deva (heavenly being).' After giving his instructions, he passed away at the age of eighty-five. During his lifetime, he wrote five volumes imitating Jiangdong's 'Book of Slander,' fifteen volumes of miscellaneous poems and essays, and forty chapters of annotations on Lin Ding's 'Jinling Huaigu Baiyun Shi Zati' (Miscellaneous Style Hundred-Rhyme Poem on Nostalgia for Jinling). Chan Master Jue always held onto these works and never relaxed. He diligently lectured on the Dharma and devoted himself to cultivation. In his studies, he became more diligent as he grew older; in his official position, he took care of himself and knew when to retire. It can be said that he was of noble character, preserving his reputation. The demeanor of an elder was still present in the place where he lived. He named his residence 'Shishi Xizhai' (Western Study of the Shakya Clan), admiring Wu Jing's accumulation of knowledge, and thus compiled books. Biography of Chengchu of Xiangguo Temple in Zhou Tokyo
Sh釋 Chengchu, surname Zong.
氏。不知何許人也。爰祖暨考。偕賁丘園高蹈不仕。母趙氏妊楚也。忽畏膻臊之臭。及乎誕生之夕。光爛充室鄰落咸驚。洎當七歲親黨攜之入寺。見佛像輒嗟嘆而作禮。歸家問父曰。唯佛獨爾餘者如何。父曰。蠢動皆佛何況人矣。楚曰。兒愿學佛聊報二親劬勞。其父默而許旃。至十歲于相國寺禮智明為師。未幾有童子聚戲而招誘之。楚曰汝何愚騃好嬉戲耶。且雪山善財亦童子。還如是否。旁有聞者奇之曰。子異日成法門偉器必矣。受具已來習新章律部。獨能輒入毗奈耶窟穴。然其擊難酬答露牙伸爪。時號律虎焉。王公大人請益者日且眾矣。晉高祖聞而欽仰。詔入內道場賜紫袈裟。尋署大師號真法焉。自此皇宮妃主有慕法者求出家。命楚落髮度戒。表裡冰霜更無他物。命為新章律宗主焉。以顯德六年十月十一日無疾而終。首北面西示佛涅槃相也。俗齡七十一。僧夏五十。始末臨壇度僧尼八千餘人。門人慧照等。依西域法焚之。得碎身份構磚塔緘藏之。左街首座悟皎作舍利塔記焉。
系曰。楚師明律時號宗主者何。通曰。律有三宗。礪素宣是歟。宗各有主故云也。觀夫是名也豈無稽古乎。通曰。宗主二字出阿含經也。論曰。原夫人有人法禁戒威儀是也。天有天法光潔靜慮是也。我佛利見據于大千。化境斯寬法門必眾
【現代漢語翻譯】 現代漢語譯本： 氏，不知是哪裡人。他的祖父和父親，都隱居在山林田園，不願做官。他的母親趙氏懷孕的時候，總是害怕腥臊的氣味。等到他出生的晚上，光芒照亮了整個房間，鄰居們都感到驚訝。等到他七歲的時候，親戚朋友帶他去寺廟，他看到佛像就讚歎並禮拜。回家后問父親說：『只有佛是獨特的嗎？其他的是什麼呢？』父親說：『所有會動的生物都是佛，更何況是人呢？』楚說：『我願意學習佛法，稍微報答父母的辛勞。』他的父親默默地答應了他。到十歲的時候，他在相國寺拜智明為師。不久，有孩子聚在一起玩耍，並招引他。楚說：『你們為什麼這麼愚蠢，喜歡玩耍呢？而且雪山善財也是童子，你們能像他一樣嗎？』旁邊有人聽到后，驚奇地說：『這孩子將來必定成為佛門偉大的器物。』受具足戒后，他學習新章律部的經典，獨自能夠深入研究毗奈耶的精髓。他辯論時，反駁詰難，言辭犀利，像老虎一樣。當時人們稱他為『律虎』。王公大臣請教他的人一天比一天多。晉高祖聽到后，非常欽佩仰慕，下詔讓他進入皇宮內道場，賜給他紫袈裟，不久授予他大師的稱號『真法』。從此以後，皇宮裡的妃子和公主有仰慕佛法的人，請求出家，（高祖）就命令楚為她們剃度授戒。他表裡如一，清正廉潔，沒有其他任何雜念。朝廷任命他為新章律宗的宗主。在顯德六年十月十一日，他沒有疾病而安然去世，頭朝北，面向西，示現佛陀涅槃的姿態。世俗年齡七十一歲，僧臘五十年。從開始到最後，他主持戒壇，度化僧尼八千多人。他的門人慧照等人，按照西域的習俗火化了他的遺體，得到破碎的舍利，建造磚塔來封藏。左街首座悟皎為舍利塔撰寫了碑記。
系曰：楚師精通律法，當時被稱為宗主，這是為什麼呢？ 通曰：律宗有三宗，礪素和宣是嗎？每個宗派都有宗主，所以這樣說。觀察這個名稱，難道沒有根據嗎？ 通曰：『宗主』這兩個字出自《阿含經》。 論曰：追溯本源，人有法度、禁戒、威儀，這是人法。天有天法，光明潔凈，清凈思慮，這是天法。我佛的利益顯現於大千世界，教化境界寬廣，法門必定眾多。
【English Translation】 English version: Master Chu, it is unknown where he was from. His grandfather and father both lived in seclusion in the mountains and fields, unwilling to serve as officials. When his mother, Zhao, was pregnant, she was always afraid of the smell of fish and meat. When he was born that night, the light illuminated the entire room, and the neighbors were amazed. When he was seven years old, relatives and friends took him to the temple, and he praised and bowed to the Buddha statues. When he returned home, he asked his father, 'Is only the Buddha unique? What about the others?' His father said, 'All moving beings are Buddhas, let alone humans.' Chu said, 'I am willing to study the Buddha's teachings to repay my parents' hard work.' His father silently agreed. At the age of ten, he became a disciple of Zhiming at Xiangguo Temple. Soon, some children gathered to play and invited him to join them. Chu said, 'Why are you so foolish and fond of playing? Moreover, Sudhana (Shancai) of Snow Mountain was also a child, can you be like him?' Someone nearby heard this and exclaimed, 'This child will surely become a great vessel of the Dharma in the future.' After receiving the full precepts, he studied the classics of the New Chapter Vinaya (Xin Zhang Lü Bu), and he alone was able to delve into the essence of the Vinaya (Pi Nai Ye). When he debated, he refuted and questioned sharply, like a tiger. At that time, people called him 'Vinaya Tiger (Lü Hu)'. The princes and ministers who sought his advice increased day by day. Emperor Gaozu of Jin heard of him and admired him very much. He issued an edict to allow him to enter the inner palace monastery, bestowed upon him a purple kasaya (Zi Jiasha), and soon granted him the title of 'Great Master Zhenfa (Da Shi Hao Zhen Fa)'. From then on, the concubines and princesses in the palace who admired the Dharma requested to become monks, and (Gaozu) ordered Chu to shave their heads and ordain them. He was consistent inside and out, upright and honest, without any other distractions. The court appointed him as the patriarch of the New Chapter Vinaya School (Xin Zhang Lü Zong Zhu). On the eleventh day of the tenth month of the sixth year of Xiande, he passed away peacefully without illness, with his head facing north and facing west, manifesting the posture of the Buddha's Nirvana. His secular age was seventy-one, and his monastic age was fifty. From beginning to end, he presided over the ordination platform and converted more than 8,000 monks and nuns. His disciples, Huizhao and others, cremated his remains according to the customs of the Western Regions, obtained broken relics, and built a brick pagoda to seal them. Wu Jiao, the chief seat of Zuojie, wrote an inscription for the relic pagoda.
Question: Master Chu was proficient in the Vinaya and was called the patriarch at that time. Why is that? Answer: There are three schools of Vinaya, Li Su and Xuan, right? Each school has a patriarch, so it is said. Answer: The word 'patriarch' comes from the Agamas (A Han Jing). Commentary: Tracing back to the origin, people have laws, prohibitions, and etiquette, which is the law of humans. Heaven has the law of heaven, bright and clean, pure contemplation, which is the law of heaven. The benefits of my Buddha appear in the great thousand world, the realm of teaching is broad, and the Dharma doors must be numerous.
。舉其會要不過戒也。定也慧也。此三為路。出其生死之鄉。專一為門通其涅槃之域。若乃資乎急用在乎毗尼。毗尼防閑三業。三業皆凈六塵自祛。聖賢踐修何莫由斯道也。故論云。生死流轉者。三縛縛心。心難解脫。當知此唯善說法律能令解脫。非由惡說。因是而窺。禁律乃度世之檢括也。且夫菩薩戒凈則彰離垢之名。辟支戒完則引無師之智。聲聞戒足時俱解脫而可期。內眾戒堅招感人天之不墜。由是觀之。戒法之時大矣哉。自所推能從言索理。則毗尼也。木叉也。因則聲教律焉。果則別解脫焉。直以時論三世諸佛咸同制也。橫從界說十方凈剎悉共行之。所以優波離過去七佛咸以戒律囑累之。論云。戒如捉賊。善擒制也。定如縛賊。用機械也。慧如殺賊。清道路也。以此成功立效。克取究盡三菩提者。決達清靜之域也。戒律之功。功無與比。矧以此法在師而不在資。唯聞佛制。行內而不通外。無許俗傳。故曰。曲授秘方。賜諸內眾。事有懸合物宜象求。在乎家人嚴君設訓。家人嗃嗃同佛制教焉。婦子嘻嘻同佛聽門矣。一聽一制見其猛以濟寬。一陰一陽見其開物成務。夫如是知戒律是佛之家法明矣。大則三聚感三身於果中。小則形俱持盡形於因地。受既如是。隨則若何。有威儀焉。有細行焉。為有順違乃生持犯。由是
【現代漢語翻譯】 現代漢語譯本：總而言之，不外乎戒、定、慧這三者。這三者是脫離生死輪迴的道路，專一修持是通往涅槃境界的門徑。如果說最緊急的用途在於毗尼（Vinaya，戒律），那麼毗尼的作用就是防止身、口、意三業的過失。三業清凈，六塵自然消除。聖賢的修行沒有不是遵循這條道路的。所以經論上說：『生死流轉，是因為被三縛（貪、嗔、癡）束縛了心，心難以解脫。』應當知道只有善說的法律才能使人解脫，而不是惡說。因此可以窺見，禁律是度過世間的關鍵。而且，菩薩戒清凈，就能彰顯離垢的名稱；辟支佛戒圓滿，就能引發無師自通的智慧；聲聞戒具足，就能期待俱解脫的到來；僧團內部的戒律堅固，就能招感人天福報而不墮落。由此看來，戒法的作用太大了！從所能推導，從言語中探求道理，就是毗尼，就是木叉（Pratimoksha，波羅提木叉，戒本）。從因上說，是佛的聲教和律法；從果上說，是別解脫。從時間上說，過去、現在、未來三世諸佛都共同制定戒律；從空間上說，十方清凈剎土都共同奉行戒律。所以優波離（Upali，佛陀十大弟子之一，持戒第一）過去七佛都以戒律囑託他。經論上說：『戒如同捉賊，善於擒拿控制；定如同捆綁賊人，使用機械；慧如同殺死賊人，清理道路。』憑藉這些成功建立功效，最終達到究竟的三菩提（Anuttara-Samyak-Sambodhi，無上正等正覺），到達清凈的境界。戒律的功德，沒有可以相比的。更何況這種法在乎師承而不在乎資質，只聽聞佛陀的教制，在內部奉行而不對外宣揚，不允許世俗流傳。所以說，秘密傳授，賜予內部僧眾。事情有懸掛的物品，事宜傚法，在於家人嚴厲的訓誡。家人嚴肅恭敬，如同佛陀制定教規；妻子喜悅順從，如同聽聞佛陀的教誨。一聽一制，體現了威猛與寬容並濟；一陰一陽，體現了開創事物和成就事業。如果這樣理解，就知道戒律是佛家的家法了。從大的方面說，三聚戒（三種戒律：攝律儀戒、攝善法戒、饒益有情戒）在果地上感得三身（法身、報身、應身）；從小處說，從受戒開始就盡形壽地持守戒律。受戒既然如此，那麼隨後的行持又該如何呢？要有威儀，要有細行，因為有順從和違背，所以產生持戒和犯戒。因此
【English Translation】 English version: In essence, it all boils down to precepts (戒, Śīla), concentration (定, Samādhi), and wisdom (慧, Prajñā). These three are the path to escape the realm of birth and death, and dedicated practice is the gateway to the realm of Nirvana. If we consider the most urgent application to be in the Vinaya (毗尼, monastic discipline), then the function of the Vinaya is to prevent transgressions of the three karmas (身口意, body, speech, and mind). When the three karmas are purified, the six sense objects (六塵) naturally dissipate. The cultivation of sages and worthies invariably follows this path. Therefore, the scriptures say: 'The cycle of birth and death is due to the mind being bound by the three bonds (三縛, greed, hatred, and delusion), and the mind is difficult to liberate.' It should be known that only the well-spoken law can lead to liberation, not the ill-spoken. From this, we can see that the precepts are the key to crossing the world. Moreover, when the Bodhisattva precepts (菩薩戒) are pure, the name of being free from defilement is manifested; when the Pratyekabuddha precepts (辟支戒) are complete, the wisdom of self-realization is induced; when the Śrāvaka precepts (聲聞戒) are sufficient, the simultaneous liberation can be expected; when the internal precepts of the Sangha (內眾戒) are firm, the blessings of humans and devas are attracted without falling. From this perspective, the function of the precepts is immense! From what can be inferred, from words to seek reason, is the Vinaya, is the Pratimoksha (木叉, the book of precepts). From the perspective of cause, it is the Buddha's teachings and laws; from the perspective of effect, it is individual liberation. In terms of time, the Buddhas of the past, present, and future all jointly established the precepts; in terms of space, all pure lands in the ten directions jointly practice them. Therefore, Upali (優波離, one of the ten great disciples of the Buddha, foremost in upholding the precepts) was entrusted with the precepts by the seven Buddhas of the past. The scriptures say: 'Precepts are like catching a thief, good at capturing and controlling; concentration is like binding a thief, using machinery; wisdom is like killing a thief, clearing the road.' With these successes, one can ultimately achieve the ultimate Anuttara-Samyak-Sambodhi (三菩提, unsurpassed, complete, and perfect enlightenment), reaching the realm of purity. The merit of the precepts is unparalleled. Moreover, this Dharma depends on lineage rather than aptitude, only hearing the Buddha's teachings, practicing internally without propagating externally, and not allowing secular transmission. Therefore, it is said that the secret teachings are bestowed upon the internal Sangha. Matters have suspended objects, and matters should be emulated, in the strict teachings of the family. The solemn reverence of the family is like the Buddha establishing the precepts; the joyful obedience of the wife and children is like hearing the Buddha's teachings. One hearing and one precept embody the combination of power and leniency; one yin and one yang embody the creation of things and the accomplishment of undertakings. If understood in this way, it is clear that the precepts are the family law of the Buddha. In a broad sense, the three clusters of precepts (三聚戒, the three sets of vows: vows of restraint, vows of cultivating good, and vows of benefiting sentient beings) in the result attract the three bodies (三身, Dharmakaya, Sambhogakaya, Nirmanakaya); in a small sense, from the moment of receiving the precepts, one upholds them for the rest of one's life. Since receiving the precepts is like this, then what about the subsequent practice? There must be dignified conduct, there must be subtle actions, because there is obedience and disobedience, so there is upholding and violating the precepts. Therefore
繁廣因事制宜。及佛泥丸整合律藏初唯水乳相合一家之業無殊。后則參辰各墟。五部之分不類。夢㲲之占徴矣。宗輪之論作焉。剡浮樹高分影猶歸於月窟。阿耨池溢下流。須到于孟津。迨夫大教東傳梵書西至。甘露本天人之食。漢土爭嘗。金烏還海上之飛東方舊識。除經已譯問律何傳。起後漢靈帝建寧三年。初翻義決律。次有比丘諸禁律至。即曹魏法時三藏游于許洛。睹魏土僧無律范。于嘉平中譯羯磨僧祇戒本。此乃此方戒律之始也。自爾薩婆多律先化關中。五分僧祇風行雨施。迦葉遺部戒本獨來。婆粗富羅聞名而已。況乎僧祇部者。法顯赍歸諸師判注云。是根本大眾所傳。非是百載五宗也。今著傳家疑其未可何耶。所覽僧祇現本止三十卷。文因有數疑。一本小而末大(謂諸部文多僧祇卷略)二中不含五部意。三不應大集懸記也。或曰。此略本傳此方。猶法華華嚴等經巨萬億頌中略出一分也僧祇亦爾。又說曇無德律譯有重單。準僧傳止覺明口誦也。若據律序有支法領重譯之文焉。如此古今相競且無指歸。以義交徴其辭必息。尋律文字即知異同。如眾學戒初題云。尸叉罽賴尼如破伊蘭葉。言此是覺明本也。如言式叉迦羅尼如破伊羅葉。即是支法領本也。又一本三十卷。一本六十卷。謂紙墨分開不定非也。分三十為六十。
【現代漢語翻譯】 現代漢語譯本： 繁廣之事需要根據具體情況制定適宜的規則。當佛陀涅槃后，最初的律藏就像水乳交融一樣，沒有差別。後來，各個部派像參星和辰星一樣，各自佔據一方天空，五部之間的區分變得不同，這就像夢中覆蓋的毛織品一樣，預示著未來的分裂。因此，《宗輪論》應運而生。即使剡浮樹（Jambudvipa，閻浮提，指我們所居住的這個世界）的樹影高高地分開，最終還是會歸於月窟（傳說中月亮出現的地方）。阿耨池（Anavatapta，阿那婆達多池，傳說中位於喜馬拉雅山脈中的聖湖）的水溢出，向下流淌，最終也要到達孟津（古代黃河上的一個重要渡口）。當佛教大教向東傳播，梵文經典向西傳入時，甘露（Amrita，不死之藥）本是天人的食物，漢地的人們也爭相品嚐；金烏（太陽）從海上飛回，東方的人們早就認識它。既然已經翻譯了經，那麼律是如何傳入的呢？從後漢靈帝建寧三年開始，最初翻譯了《義決律》，後來又有比丘的各種禁律傳入。到了曹魏時期，法時三藏遊歷于許洛（今河南洛陽一帶），看到魏國的僧人沒有律儀規範，於是在嘉平年間翻譯了《羯磨僧祇戒本》（Karmasanghika，僧祇律的戒本）。這便是漢地戒律的開端。自此以後，薩婆多律（Sarvastivada，一切有部律）首先在關中地區傳播，五分律（Mahisasaka，彌沙塞部律）和僧祇律像風雨一樣廣為流佈。迦葉遺部（Kasyapiya，飲光部）的戒本獨自傳來，婆粗富羅（Vatsiputriya，犢子部）只是聞名而已。至於僧祇部，法顯（Fa Xian，東晉高僧）帶回后，諸位法師判注說，這是根本大眾部（Mahasanghika，大眾部）所傳，不是百載之後的五部。現在有人著書立說，傳承家業，我懷疑這樣做是否妥當。我所看到的僧祇律現存版本只有三十卷，文字上有一些疑問：一是篇幅小而末尾大（指其他部律的文字很多，而僧祇律的卷數較少）；二是內容不包含五部的意思；三是不應該是大集經（Mahasamghata Sutra）中懸記的內容。或者有人說，這是略本，傳到漢地，就像《法華經》（Lotus Sutra）《華嚴經》（Avatamsaka Sutra）等經有巨萬億頌，只略出一部分一樣，僧祇律也是如此。又有人說，曇無德律（Dharmaguptaka，法藏部律）的翻譯有重複和遺漏，按照《僧傳》記載，只有覺明（Jue Ming，人名）口誦。如果根據律序，有支法領（Zhi Faling，人名）重新翻譯的文字。像這樣古今說法相互競爭，沒有明確的歸宿。用義理相互辯論，爭論必定停止。尋找律的文字，就能知道其中的異同。比如《眾學戒》（Siksa Karani，式叉迦羅尼）的開頭寫道：『尸叉罽賴尼（Siksa Karani，式叉迦羅尼）如破伊蘭葉』，意思是這是覺明的版本。如果說『式叉迦羅尼（Siksa Karani，式叉迦羅尼）如破伊羅葉』，那就是支法領的版本。又有一本三十卷，一本六十卷，說紙墨分開不定，不是這樣的。將三十卷分為六十卷。
【English Translation】 English version: Extensive and broad matters require the establishment of appropriate rules based on specific circumstances. After the Buddha's Nirvana, the initial Vinaya (rules of discipline) was like water and milk blended together, without any differences. Later, the various schools, like the stars Antares and Regulus, each occupied their own part of the sky, and the distinctions between the five schools became different, which was like a woolen blanket covering a dream, foreshadowing future divisions. Therefore, the 'Treatise on the Schools' (Samayabhedoparacanacakra) came into being. Even if the shadows of the Jambudvipa (the world we live in) tree are separated high up, they will eventually return to the lunar cave (the legendary place where the moon appears). The water overflowing from Anavatapta (the legendary sacred lake in the Himalayas) flows downwards and must eventually reach Mengjin (an important ferry crossing on the ancient Yellow River). When the great teachings of Buddhism spread eastward and Sanskrit scriptures were transmitted westward, Amrita (the nectar of immortality), originally the food of the gods, was eagerly tasted by the people of Han; the golden crow (the sun) flew back from the sea, and the people of the East had long recognized it. Since the Sutras have already been translated, how was the Vinaya transmitted? Starting from the third year of Jianning during the reign of Emperor Ling of the Later Han Dynasty, the 'Yi Jue Lu' (Vinaya Decisions) was initially translated, and later various precepts for Bhikkhus were transmitted. During the Cao Wei period, the Tripitaka master Fa Shi traveled to Xu and Luo (the area around Luoyang, Henan today) and saw that the monks in Wei lacked Vinaya norms, so he translated the 'Karmasanghika' (Karmasanghika, the precepts of the Sanghika Vinaya) during the Jiaping era. This was the beginning of the Vinaya in the Han region. Since then, the Sarvastivada Vinaya first spread in the Guanzhong area, and the Mahisasaka Vinaya and the Sanghika Vinaya spread widely like wind and rain. The precepts of the Kasyapiya school were transmitted alone, and the Vatsiputriya school was only heard of. As for the Sanghika school, after Faxian (Fa Xian, a prominent monk of the Eastern Jin Dynasty) brought it back, the masters annotated that it was transmitted by the original Mahasanghika school, not the five schools after a hundred years. Now some people are writing books and establishing family traditions, and I doubt whether this is appropriate. The extant version of the Sanghika Vinaya that I have seen has only thirty volumes, and there are some questions about the text: first, the length is small and the end is large (referring to the fact that the texts of other Vinayas are numerous, while the number of volumes of the Sanghika Vinaya is small); second, the content does not contain the meaning of the five schools; third, it should not be the content recorded in the Mahasamghata Sutra. Or some say that this is an abridged version, transmitted to the Han region, just like the Lotus Sutra and Avatamsaka Sutra have hundreds of millions of verses, and only a fraction is extracted, and the Sanghika Vinaya is also like this. Others say that the translation of the Dharmaguptaka Vinaya has repetitions and omissions. According to the 'Biographies of Monks', only Jueming (Jue Ming, a person's name) recited it orally. According to the preface to the Vinaya, there are texts re-translated by Zhi Faling (Zhi Faling, a person's name). In this way, ancient and modern sayings compete with each other, and there is no clear destination. If we argue with each other using reason, the argument will surely stop. By searching for the text of the Vinaya, we can know the similarities and differences. For example, the beginning of the 'Siksa Karani' (Siksa Karani) says: 'Siksa Karani is like a broken Ela leaf', meaning that this is Jueming's version. If it says 'Siksa Karani is like a broken Iro leaf', then it is Zhi Faling's version. Also, one version has thirty volumes, and one version has sixty volumes, saying that the paper and ink are separated and uncertain, which is not the case. Dividing thirty volumes into sixty volumes.
不其太相懸謬矣。若斯二譯皁白已分。複次元魏已前。諸受戒者用四分羯磨納戒。及乎行事即依諸律為隨何異乎執左氏經本專循公羊之傳文也。至魏孝。文世。有法聰律匠。于北臺山始手披口釋。道覆律師隨聽抄記。遂成義疏。權輿既爾。肯構繁乎。天輪而只候中星。大鼎而唯提附耳。鄴中法礪唐世懷素。新舊兩名各擅其美。礪乃成實有部受體雙陳。素唯尋祖薩婆開宗獨步。其有終南上士澄照大師。肹蚃三生逡巡千里。交接天人之際。優遊果證之中。知無不為。繩愆糾謬。以護持教法為己任者。實一代之偉人焉。是以天下言行事者。以南山為司南矣。丁乎大曆新舊疏家互相短長。敕集三宗律師重加定奪。時如凈為宗主判定二家。當建中中始言楷正。號僉定疏是也。至今東京三宗並盛。至於秉法出沒不倫。殊塗同歸。師資尚異。至若成公演化靈㠋敷揚。不離三輔之間。俱僝百工之巧。文綱道岸自北徂南。發正輔篇從微至著。道流吳會實賴伊人。凈公作評家之師。源尚致感通之瑞。或抗表論沒官之物。或成圖證結界之非。或杰立一方。或才雄七眾。述鋒芒之義記。出豕亥之疑文。或𣂊帖紛拏。或整齊齟齬。若匪乘時之哲。便應逸氣之英。不令像運之中微降年唯永。終使壽星之下照法命唯長。道假人揚其在茲矣。近以提河水
味轉不如前。座像塵埋仍觀更沒。大小乘之交惡。上中下之相凌。活寄四邪行違七聚。威儀既缺生善全虧。謂律為不急之文。放僧落自由之地。馬令脫轡象闕施鉤。不習律儀難調象馬。遂令教法日見凌夷。短則行果微亡。折則年齡減少。合夫洪範中兇短折也。又曰。慈父多敗。子脫或翻惡歸善。變犯成持。或眾主之勸修。或名師之訓導。假王臣之外護。必法教之中興。如是則同五福中之一壽五考終命歟。又曰。嚴家無格虜。故云。毗尼是正法之壽命焉此科所班乃是鍊金液轉還丹之手。勸人服之。使其近添其壽遠則昇仙。故我世尊凡制一戒獲其十利功德。意在令正法久住耳。
宋高僧傳卷第十六 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第十七
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
護法篇第五(正傳十八人附見一人)
唐京師大莊嚴寺威秀傳
釋威秀。不知何許人也。博達多能講宣是務。志存負荷勇而有儀。其于筆語掞張特推明敏。無何天皇即位。龍朔二年四月十五日。敕勒僧道咸施俗拜。時則僧徒惶惑罔知所裁。秀嗟教道之中微。嘆君玉之慢法。乃上表稱沙門不合拜。徴引諸史爰歷累朝抑挫。朝才發令夕又改圖。皆非遠略也。方引經律論
【現代漢語翻譯】 現代漢語譯本：味道變得不如以前。佛像被灰塵掩埋，仍然沒有人過問。大乘和小乘之間互相憎惡，上等、中等、下等根器的人互相欺凌。修行人放縱四種邪行，違背七種戒律。威儀已經缺失，產生善念的機會完全喪失。認為戒律是不重要的文字，放任僧人處於自由散漫的境地。如同馬脫離了韁繩，像缺少了象鉤的約束。不學習戒律儀軌，難以調伏如象馬般的心意。於是導致佛教教法一天天衰敗。違背戒律，輕則修行成果微弱消亡，重則壽命減少。這符合《洪範》中所說的兇和短折。又說，過分慈愛的父親常常會教壞兒子。脫離戒律的人或許會幡然醒悟，從惡轉善，將違犯戒律的行為轉變為持守戒律的行為。或者因為大眾的勸勉修行，或者因為名師的訓導，憑藉國王大臣的外在護持，必定能使佛法教義重新興盛。這樣就如同五福中的長壽和善終一樣。又說，嚴格的家庭沒有懶惰的奴僕。所以說，戒律是正法的壽命啊。這個科目所頒佈的，乃是鍊金液、轉還丹的手段，勸人服用它，使人近期可以增添壽命，遠期可以昇仙。所以我的世尊（釋迦牟尼佛的尊稱）凡是制定一條戒律，就能獲得十種利益功德，用意在於使正法長久住世啊。
《宋高僧傳》卷第十六 大正藏第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第十七
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
護法篇第五(正傳十八人附見一人)
唐京師大莊嚴寺威秀傳
釋威秀（Sh釋威秀. 不知是什麼地方的人。博學多才，以講經說法為己任。志向是承擔如來家業，勇敢而且有威儀。尤其擅長筆墨，文采飛揚，特別顯得聰明敏捷。不久，天皇（指唐高宗）即位。龍朔二年四月十五日，下令僧人和道士都要像世俗之人一樣行跪拜禮。當時僧眾惶恐不安，不知如何是好。威秀（Weixiu）感嘆佛教教義的衰微，嘆息君王輕慢佛法。於是上書陳述沙門（Shamen，出家修道的人）不應該行跪拜禮。引用各種史書，追溯歷朝歷代，論證僧人不應跪拜。朝廷的命令朝發夕改，都不是長遠的策略。於是引用經、律、論。
【English Translation】 English version: The taste has changed, not as before. The seated statues are covered in dust, yet no one cares to look at them anymore. The Mahayana (Greater Vehicle) and Hinayana (Lesser Vehicle) schools are mutually hostile, and those of superior, middling, and inferior capacities bully each other. Practitioners indulge in the four evil practices and violate the seven precepts. Dignity and decorum are lost, and the opportunity to generate good thoughts is completely gone. They consider the Vinaya (discipline) to be unimportant writings, and allow monks to be in a state of freedom and laxity. It is like a horse that has broken free from its reins, or an elephant lacking the restraint of a hook. Without studying the Vinaya and its rituals, it is difficult to tame the mind, which is like an elephant or a horse. Thus, the Buddhist teachings are declining day by day. Violating the precepts, at best, leads to the weakening and loss of the fruits of practice; at worst, it shortens one's lifespan. This aligns with the 'inauspicious' and 'short-lived' mentioned in the Hong Fan (Great Plan). It is also said that an overly loving father often spoils his son. Those who have strayed from the precepts may suddenly awaken, turning from evil to good, transforming acts of violation into acts of adherence. Either through the encouragement of the community to practice, or through the guidance of renowned teachers, with the external protection of kings and ministers, the Buddhist teachings will surely be revived. This is like longevity and a peaceful death, which are among the five blessings. It is also said that a strict household has no lazy servants. Therefore, it is said that the Vinaya is the life of the true Dharma. What is promulgated in this section is the means of refining the golden elixir and transmuting the elixir of immortality, urging people to take it, so that they may increase their lifespan in the near term and ascend to immortality in the long term. Therefore, my World-Honored One (a respectful title for Shakyamuni Buddha), every time he establishes a precept, obtains ten kinds of benefits and merits, with the intention of making the true Dharma abide in the world for a long time.
Song Dynasty Biographies of Eminent Monks, Volume 16 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks
Song Dynasty Biographies of Eminent Monks, Volume 17
Compiled by Imperial Order by Zanning, a Purple-Robed Shramana (Shamen, a Buddhist monk) of Tianshou Temple on the Left Street of the Song Dynasty Capital, and others
Chapter 5: Protecting the Dharma (18 Main Biographies, with 1 Additional Mention)
Biography of Weixiu of Dazhuangyan Temple in the Tang Dynasty Capital
The Shramana (Shamen, a Buddhist monk) Weixiu (Weixiu). It is not known where he was from. He was learned and versatile, making it his duty to preach and expound the Dharma. His aspiration was to bear the burden of the Tathagata's (another name for the Buddha) mission, courageous and dignified. He was especially skilled in writing, his literary talent was brilliant, and he was particularly intelligent and quick-witted. Soon after the Emperor (referring to Emperor Gaozong of the Tang Dynasty) ascended the throne. On the 15th day of the fourth month of the second year of Longshuo, he ordered that monks and Daoists should perform prostrations like ordinary people. At that time, the monastic community was in a state of panic and did not know what to do. Weixiu (Weixiu) lamented the decline of the Buddhist teachings and sighed at the king's disrespect for the Dharma. Therefore, he submitted a memorial stating that Shramanas (Shamen, those who have left home to cultivate the Way) should not perform prostrations. He cited various historical records, tracing back through successive dynasties, arguing that monks should not prostrate. The court's orders were issued in the morning and changed in the evening, none of which were long-term strategies. Thus, he cited the Sutras, Vinaya, and Shastras.
以為量果。詞皆婉雅理必淵明。如雲故出家不存家人之禮。出俗無沾處俗之儀。其道顯然百代不易之令典也。表上敕百官集中臺都議其事。時朝宰五百三十九人請不拜。三百五十四人請拜時大帝至六月。敕不拜君而拜父母。尋亦廢止。秀之為法實謂忘身乎。抗表之際當年四月二十一日也。時京邑僧等二百餘人往蓬萊宮申表上請。時相謂秀等曰。敕令。詳議拜否未定。可待後集。秀等乃退。於是大集西明寺。相與謀議。共投啟狀聞諸達官貴戚。若救頭然。時宣律師上雍州牧沛王。啟別上榮國太夫人啟等秀之批鱗。所謂以身許法也。
唐京兆大興善寺復禮傳
釋復禮。京兆人也。俗姓皇甫氏。少出家住興善寺。性虛靜寡嗜慾。游心內典兼博玄儒。尤工賦詠善於著述。俗流名士皆仰慕之。三藏地婆訶羅實叉難陀等譯大莊嚴華嚴等經。皆敕召禮令同翻譯綴文裁義。實屬斯人。天皇永隆二年辛巳因太子文學權無二述釋典稽疑十條。用以問禮。請令釋滯。遂為答之。撰成三卷。名曰十門辯惑論。賓主酬答剖析稽疑。文出於智府。義在於心外。如斯答對堅陣難摧。赤幡曳而魔黨降。天鼓鳴而修羅退。權文學所舉稽疑數義也。于余則難在禮殊易何邪。蓋不知教有弛張文存權實。謂為矛盾。故行吊伐之師。如小偏裨須請軍門
【現代漢語翻譯】 現代漢語譯本：以爲了解其德行。他的言辭都委婉典雅，道理必定淵博而明白。例如他說，既然出家就不再保有對家人的禮節，既然脫離世俗就不再沾染世俗的儀容。他的道理顯而易見，是百代不變的法令準則啊。慧秀上表后，皇帝下令百官集中在政事堂討論這件事。當時朝廷宰相五百三十九人請求不拜，三百五十四人請求拜。當時大帝在六月下令，可以不拜君王但要拜父母。不久之後，這個命令也被廢止了。慧秀的做法，實在可以說是爲了佛法而忘卻自身啊。上表的時候，是當年的四月二十一日。當時京城僧人等二百餘人前往蓬萊宮上表請願。當時的宰相告訴慧秀等人說：『敕令已經詳細討論過，拜與不拜尚未決定，可以等待下次會議。』慧秀等人於是退下。於是在西明寺舉行大會，相互商議，共同投遞啟狀，告知各位達官貴戚，如同救頭一般緊急。當時宣律師上書給雍州牧沛王，另外上書給榮國太夫人等，揭露慧秀的錯誤，這就是所謂的以身許法啊。 唐京兆大興善寺復禮傳 釋復禮，京兆人。俗姓皇甫氏。年少時出家住在興善寺。性格虛靜，很少有嗜好和慾望。用心研究佛經，兼通玄學和儒學。尤其擅長賦詠，善於著書立說。世俗的名士都仰慕他。三藏地婆訶羅（Divakara，印度僧人）和實叉難陀（Śikṣānanda，印度僧人）等翻譯《大莊嚴華嚴經》等經典，都奉皇帝的命令召見覆禮，讓他一同翻譯，潤飾文字，裁定意義，這確實是適合他做的事情。天皇永隆二年辛巳年，因為太子文學權無二撰寫了《釋典稽疑》十條，用來詢問復禮，請他解釋其中的疑難。於是復禮為他解答，撰寫成三卷，名為《十門辯惑論》。賓主之間相互問答，剖析疑難，文采出於智慧的府庫，義理在於心性之外。這樣的答對，如同堅固的陣地難以摧毀。赤幡飄揚，魔的黨羽降服；天鼓鳴響，阿修羅退卻。權文學所提出的疑難，對於其他人來說，或許難以解答，但對於復禮來說又有什麼困難呢？大概是因為他不知道佛教的教義有寬有緊，文章存在權巧和真實。認為其中存在矛盾，所以才要興起征討的軍隊。如同小小的偏將，必須請求軍門的指示。
【English Translation】 English version: Thinking they understood his virtue. His words were all gentle and elegant, and the principles must be profound and clear. For example, he said that since one has left home (chujia) [renounced the household life], one no longer retains the rites of family, and since one has left the secular world (chusu) [left the mundane world], one no longer has any connection with secular customs. His principles are obvious and are the unchanging laws and norms for hundreds of generations. After Hui Xiu submitted his memorial, the emperor ordered all officials to gather in the Central Secretariat (Zhongtai) to discuss the matter. At that time, 539 of the court's chief ministers requested not to prostrate, and 354 requested to prostrate. At that time, the great emperor issued an edict in the sixth month that one could not prostrate to the ruler but must prostrate to one's parents. Soon after, this order was also abolished. Hui Xiu's actions can truly be said to be forgetting oneself for the sake of the Dharma. The memorial was submitted on the twenty-first day of the fourth month of that year. At that time, more than two hundred monks and others from the capital went to Penglai Palace to submit a memorial requesting it. The ministers at the time said to Hui Xiu and others, 'The imperial decree has been discussed in detail, and whether to prostrate or not has not yet been decided. You can wait for the next meeting.' Hui Xiu and others then withdrew. Thereupon, a large gathering was held at Ximing Temple, where they discussed and jointly submitted petitions to inform all the high-ranking officials and nobles, as if their heads were on fire. At that time, Lawyer Xuan submitted a memorial to the Governor of Yongzhou, Prince Pei, and separately submitted a memorial to the Honorable Lady of Rong State, exposing Hui Xiu's faults. This is what is meant by dedicating oneself to the Dharma. Biography of Shi Fuli of Daxingshan Temple in Jingzhao of the Tang Dynasty Shi Fuli was a native of Jingzhao. His secular surname was Huangfu. He left home at a young age and lived in Xingshan Temple. He was of a quiet and serene nature, with few desires and cravings. He devoted himself to studying the inner scriptures and was also well-versed in metaphysics and Confucianism. He was especially skilled in composing fu poems and was good at writing books. Secular celebrities all admired him. When the Tripiṭaka masters Divakara (地婆訶羅) [Indian monk] and Śikṣānanda (實叉難陀) [Indian monk] translated the Great Adornment Flower Garland Sutra (大莊嚴華嚴經) and other scriptures, they were all summoned by imperial decree to have Fuli translate together, embellish the text, and determine the meaning. This was indeed a task suited for him. In the second year of Yonglong of the Tianhuang era, the year of Xinsi, because the Crown Prince's Literary Scholar Quan Wu'er wrote ten articles of 'Doubts about Buddhist Scriptures' (釋典稽疑), he used them to question Fuli, asking him to explain the doubts. Thereupon, Fuli answered him and wrote three volumes, entitled 'Treatise on Discriminating Doubts in Ten Aspects' (十門辯惑論). The host and guest questioned and answered each other, analyzing the doubts. The writing came from the treasury of wisdom, and the meaning was beyond the mind. Such answers were like a solid fortress that was difficult to destroy. The red banner fluttered, and the demonic party surrendered; the heavenly drum sounded, and the asuras retreated. The doubts raised by Literary Scholar Quan were difficult for others to answer, but what difficulty was there for Fuli? It was probably because he did not know that the teachings of Buddhism have both lax and strict aspects, and that the writing contains both expedient and true aspects. Thinking that there were contradictions, he wanted to raise an army of conquest. Like a small subordinate general, he had to request instructions from the military headquarters.
之命。無二既披來論全釋舊疑。乃復書云。續晨鳧之足鑿混沌之竅。百年之疑一朝頓盡。永遵覺路長悟迷源。爇煩惱之薪。餐涅槃之飯。請事斯語以卒餘年云。此雖一時之解紛。實為萬代之龜鑑也。禮之義學時少比儔。兼有文集行於代。加復深綜玄機特明心契。作真妄頌問天下學士。擊和者數人。當草堂宗密師銓擇臻極。唯清涼澄觀得其旨趣。若盧郎之米粒矣。余未體禮師之見。故唐之譯務禮為宗匠故惠立謂之譯主。譯主之名起于禮矣。妙通五竺融貫三乘。古今所推世罕倫匹。其論二軸編入藏。酬外難之攻。但用此之戈盾也矣。
唐京兆魏國寺惠立傳
釋惠立。本名子立。天皇改為惠立。俗姓趙氏。天水人也。遠祖因官徙寓新平。故為豳人焉。爰祖及父俱馳高譽。立即隋起居舍人司隸從事毅之第三子也。生而岐嶷有棄俗之志。年十五貞觀三年出家住豳州昭仁寺。此寺即破薛舉之戰場也。立識敏才俊神清道邁。習林遠之高風。有肇融之識量。聲譽聞徹敕召充大慈恩寺翻經大德。次補西明寺都維那。后授太原寺主。皆降綸旨令維寺任。天皇之代以其博考儒釋雅著篇章。妙辯云飛益思泉涌。加以直詞正色不憚威嚴。赴火蹈湯無所屈撓。頻召入內。與黃冠對論。皆愜帝旨。事在別傳。立以玄奘法師求經印度。若無
【現代漢語翻譯】 現代漢語譯本： 這是關於惠立（Huili）的命運的記載。無二（Wuer）打開來信，完全解釋了過去的疑惑，然後又寫道：『延續早晨野鴨的足跡，鑿開混沌的孔竅，百年的疑惑在一天之內完全消除。永遠遵循覺悟之路，長久領悟迷惑的根源。焚燒煩惱的薪柴，食用涅槃的飯食。』請讓我用這些話來結束我的餘生。這雖然是一時的解紛，實際上是萬代的借鑑。惠立精通義學，當時很少有人能與他相比，而且他的文集流傳於世。他還深入研究玄機，特別闡明心契，創作《真妄頌》來詢問天下的學士，應和者有數人。當草堂宗密（Caotang Zongmi）禪師進行銓選時，達到了極致，只有清涼澄觀（Qingliang Chengguan）領會了他的旨趣，就像盧郎（Lulang）的米粒一樣。我尚未體會到惠立師的見解，所以唐朝的翻譯事務以惠立為宗匠，因此惠立被惠立稱為譯主。譯主這個名稱是從惠立開始的。他精妙地通曉五印度（Wuzhu），融會貫通三乘（San cheng），是古今所推崇的，世間罕有匹敵。他的論著兩卷被編入藏經，用來抵禦外來的攻擊，就像用戈和盾一樣。
唐京兆魏國寺惠立傳
釋惠立，本名子立，天皇（Tianhuang）改為惠立，俗姓趙氏，天水（Tianshui）人。遠祖因為做官而遷居到新平（Xinping），所以是豳州（Binzhou）人。他的曾祖父和父親都享有很高的聲譽。惠立是隋朝起居舍人司隸從事毅（Yi）的第三個兒子。他生來就聰明穎悟，有拋棄世俗的志向。十五歲時，在貞觀三年出家，住在豳州昭仁寺。這座寺廟就是當年擊敗薛舉（Xue Ju）的戰場。惠立才思敏捷，神清道邁，學習林遠（Linyuan）的高風，具有肇融（Zhaorong）的識量。聲譽傳遍朝廷，被敕令召入，充任大慈恩寺（Daci'en Temple）的翻經大德。後來補任西明寺（Ximing Temple）都維那，之後被授予太原寺（Taiyuan Temple）寺主。這些都是皇帝下旨，讓他維護寺廟的事務。天皇時代，因為他博覽儒釋，擅長寫作文章，妙辯如雲，思如泉涌，加上直言正色，不畏懼威嚴，赴湯蹈火，毫不屈撓，多次被召入宮中，與黃冠（Huangguan，道士）對論，都符合皇帝的心意。這些事蹟記載在別的傳記中。惠立認為玄奘（Xuanzang）法師去印度求取佛經，如果沒有
【English Translation】 English version: This is about the fate of Huili. Wuer opened the letter, fully explained the past doubts, and then wrote: 'Continuing the footprints of the morning teal, chiseling open the apertures of chaos, a hundred years of doubt are completely eliminated in one day. Forever follow the path of enlightenment, and long understand the source of delusion.' Please let me use these words to end my remaining years. Although this is a temporary resolution of disputes, it is actually a mirror for all ages. Huili was proficient in the study of meaning, and few people at the time could compare with him, and his collection of writings was passed down to the world. He also deeply studied the mysteries, especially clarifying the mind-seal, and wrote the 'Ode to Truth and Falsehood' to ask the scholars of the world, and several people responded in harmony. When Chan Master Caotang Zongmi made his selections, he reached the extreme, and only Qingliang Chengguan understood his meaning, like Lulang's rice grains. I have not yet understood Master Huili's views, so the translation affairs of the Tang Dynasty took Huili as the master, so Huili was called the chief translator by Huili. The name of chief translator began with Huili. He was exquisitely proficient in the five Indias (Wuzhu), and integrated the three vehicles (San cheng). He was admired by ancient and modern times, and there were few equals in the world. His two volumes of treatises were included in the Tripitaka, used to resist foreign attacks, just like using spears and shields.
Biography of Huili of Weiguo Temple in Jingzhao, Tang Dynasty
釋 Huili, whose original name was Zili, was changed to Huili by Emperor Tianhuang. His secular surname was Zhao, and he was from Tianshui. His distant ancestors moved to Xinping because of their official positions, so he was a native of Binzhou. His great-grandfather and father both enjoyed high reputations. Huili was the third son of Yi, the Sui Dynasty's scribe and official of Sili. He was born intelligent and had the ambition to abandon the world. At the age of fifteen, in the third year of Zhenguan, he became a monk and lived in Zhaoren Temple in Binzhou. This temple was the battlefield where Xue Ju was defeated. Huili was quick-witted, had a clear spirit and advanced in the Dao, learned the high style of Linyuan, and had the knowledge of Zhaorong. His reputation spread throughout the court, and he was ordered to be summoned to serve as a great translator of the scriptures at Daci'en Temple. Later, he was appointed as the chief supervisor of Ximing Temple, and then he was granted the position of abbot of Taiyuan Temple. These were all imperial edicts, ordering him to maintain the affairs of the temple. During the Tianhuang era, because he had a broad knowledge of Confucianism and Buddhism, was good at writing articles, had eloquent arguments, and had a fountain of thoughts, coupled with his straightforward words and upright demeanor, not fearing authority, going through fire and water, and not yielding, he was repeatedly summoned into the palace to debate with the Taoists (Huangguan), all of which pleased the emperor. These events are recorded in other biographies. Huili believed that the Dharma Master Xuanzang went to India to seek Buddhist scriptures, if there was no
紀述季代罕聞。遂撰慈恩三藏行傳。未成而卒。后廣福寺沙門彥悰續而成之。總十卷。故初題云。沙門惠立本釋彥悰箋是也。立削藁云畢慮遺諸美。遂藏諸地府。世莫得聞。爾後臨終令門侍掘以啟之。將出乃即終焉。初立見尚醫奉御呂才妄造釋因明圖注三卷非斥諸師正義。立致書責之。其警句有云。奉御于俗事少閑遂謂真宗可了。何異乎鼷鼠見釜灶之堪陟乃言昆丘之非難。蛛蝥睹棘林之易羅亦謂扶桑之可網。不量涯分何殊此焉。才由茲而寢。太常博士柳宣聞其事息。乃歸信以書檄翻經僧眾云。其外禦其侮釋門之季路也。
唐洛京佛授記寺玄嶷傳
釋玄嶷。俗姓杜氏。幼入玄門才通經法。黃冠之侶推其明哲。出類逸群號杜又鍊師。方登極箓為洛都大恒觀主。游心七略得理三玄。道術之流推為綱領。天后心崇大法揚闡釋宗。又悟其食蓼非甘卻行遠舍愿。反初服向佛而歸。遂懇求剃落。詔許度之。住佛授記寺。尋為寺都焉。則知在草為英在禽為雄信。有之矣。續參翻譯。悉彼宗之乖謬。知正教之可憑或問之曰。子何信佛邪。嶷曰。生死飆疾宜早圖之。無令臨衢整轡中流佇枻乎。有若環車望斗劾鬼求仙。以此用心非究盡也。乃造甄正論一部。指斥其失令歸正真。施設主客問答。極為省要焉。嶷不知厥終。
【現代漢語翻譯】 現代漢語譯本： 記載了季代罕見的事蹟，於是撰寫了《慈恩三藏行傳》，但未完成就去世了。後來廣福寺的沙門彥悰續寫完成，共十卷。所以最初題名為：沙門惠立原本釋彥悰箋。惠立刪改草稿，認為其中遺漏了很多美好的內容，於是將草稿藏於地下，世人無法得知。之後臨終時，他命令門人挖出草稿開啟，將要取出時就去世了。當初惠立見尚醫奉御呂才妄自編造《釋因明圖注》三卷，並非斥責諸位法師的正義。惠立寫信責備他，其中警句有：『奉御在世俗之事上稍微熟悉，就認為真正的宗旨可以瞭解，這和鼷鼠看見鍋灶可以攀登，就說崑崙山並不難攀登有什麼區別呢？蜘蛛看見荊棘林容易捕捉獵物，就認為扶桑樹也可以用網捕捉。不衡量自己的能力，和這些有什麼區別呢？』呂才因此而沉默。太常博士柳宣聽說了這件事，於是歸信佛法，用書信曉諭翻譯佛經的僧眾說：『他是抵禦外侮、守護釋門的季路啊。』
唐洛京佛授記寺玄嶷傳
釋玄嶷（釋玄嶷，法師名號），俗姓杜氏。年幼時進入道門，才華通達經書。道教的同伴們推崇他的明智和哲理，出類拔萃，號稱杜又鍊師。正當他登上極箓（極箓，道教的最高等級）成為洛都大恒觀（大恒觀，道觀名）的觀主時，用心研究七略（七略，古代圖書目錄的七種分類）並領悟了三玄（三玄，道家經典《老子》《莊子》《周易》）。道術之流推舉他為綱領。天后（天后，指武則天）內心崇尚大法，弘揚闡釋佛教宗義，又領悟到吃蓼並非甘甜，卻要遠離家園的願望。於是改變最初的服飾，向佛而歸，懇求剃度出家，皇帝下詔允許他出家，住在佛授記寺（佛授記寺，寺廟名）。不久擔任了寺都。由此可知，在草中為英，在禽中為雄，確實是有道理的。後來參與翻譯佛經，瞭解了其他宗派的乖謬之處，認識到正教是可以依靠的。有人問他：『您為什麼信奉佛教呢？』玄嶷回答說：『生死迅速，應該及早打算，不要等到面臨道路盡頭才整理馬韁，到了河流中央才停止劃船啊。』如果像環車望斗（環車望鬥，比喻徒勞無功），劾鬼求仙（劾鬼求仙，指求神仙），用這樣的心思是不能達到究竟的。』於是撰寫了《甄正論》一部，指責其他宗派的過失，使他們歸於正道真理。書中設定主客問答，極為簡要。 玄嶷（玄嶷，法師名號）的結局不為人知。
【English Translation】 English version: It records the rare events of the Ji Dynasty, and thus compiled the 'Biography of the Tripitaka Master of Ci'en Temple', but he died before completing it. Later, the monk Yancong of Guangfu Temple continued to write and completed it, totaling ten volumes. Therefore, the initial title was: 'Commentary by the Monk Huili, Original Text Explained by Yancong'. Huili deleted the draft, believing that many beautiful contents were omitted, so he hid the draft underground, and the world could not know it. Later, at the time of his death, he ordered his disciples to dig out the draft and open it, and he died just as it was about to be taken out. Initially, Huili saw Shangyi Fengyu (尚醫奉御) Lü Cai (呂才) falsely compile three volumes of 'Annotations on the Diagram of Hetu-vidya (釋因明圖注)', which did not refute the righteous teachings of the masters. Huili wrote a letter to rebuke him, and among the warning sentences were: 'Fengyu is slightly familiar with secular affairs, and then thinks that the true purpose can be understood. What is the difference between this and a shrew seeing that the stove can be climbed, and then saying that Kunlun Mountain is not difficult to climb? A spider sees that the thorny forest is easy to catch prey, and also says that the Fusang tree can be caught with a net. Not measuring one's own ability, what is the difference from these?' Lü Cai was therefore silent. Taichang Boshi (太常博士) Liu Xuan (柳宣) heard about this matter, and then returned to the faith of Buddhism, and used a letter to inform the monks who translated the Buddhist scriptures, saying: 'He is the Jilu (季路) who resists foreign insults and protects the gate of Buddhism.'
Biography of Xuan Yi (玄嶷) of the Buddha-predicted Temple (佛授記寺) in Luoyang of the Tang Dynasty
The Venerable Xuan Yi (玄嶷), whose secular surname was Du (杜). He entered the Taoist gate at a young age, and his talent was proficient in scriptures. His Taoist companions admired his wisdom and philosophy, and he was outstanding, known as Du You Lianshi (杜又鍊師). Just as he ascended the Jilu (極箓) to become the abbot of the Daheng Taoist Temple (大恒觀) in Luoyang, he devoted himself to studying the Seven Outlines (七略) and comprehended the Three Mysteries (三玄). The Taoist circles recommended him as the leader. Empress Wu (天后) admired the great Dharma in her heart, promoted and explained the Buddhist teachings, and also realized that eating Polygonum (蓼) was not sweet, but wanted to leave the homeland. So he changed his initial clothes, turned to the Buddha and returned, and earnestly requested to be tonsured and ordained. The emperor issued an edict allowing him to become a monk and live in the Buddha-predicted Temple. Soon he became the head of the temple. From this, it can be seen that being a hero among the grass and a male among the birds is indeed reasonable. Later, he participated in the translation of Buddhist scriptures, understood the fallacies of other sects, and realized that the true teachings can be relied upon. Someone asked him: 'Why do you believe in Buddhism?' Xuan Yi replied: 'Life and death are rapid, so we should plan early, and don't wait until we face the end of the road to tidy up the reins, and stop rowing in the middle of the river.' If it is like looking at the Big Dipper around the car (環車望斗, a metaphor for futile efforts), exorcising ghosts and seeking immortality (劾鬼求仙, referring to seeking gods), using such a mind cannot reach the ultimate.' So he wrote a 'Treatise on Discriminating the Correct (甄正論)', criticizing the faults of other sects, so that they would return to the true path. The book sets up a question and answer between the host and the guest, which is extremely concise. The end of Xuan Yi (玄嶷) is unknown.
系曰。知彼敵情資乎鄉導。或入必爭之境。免書弗地之譏。又猶秉燭霄征。便匪如人入闇。歷聞玄嶷曾寄黃冠熟其本教。及歸釋族斥彼妄源。不須四月而試之。已納一城之款矣。由是觀之。脫有逜逆之者。則曰。吾當說汝真。斯是之謂歟。
唐江陵府法明傳
釋法明。本荊楚人也。博通經論外善群書辯給如流戒范堅正。中宗朝入長安游訪諸高達。適遇詔僧道定奪化胡成佛經真偽。時盛集內殿百官侍聽。諸高位龍象抗。御黃冠。翻覆未安𦤞[危*瓦]難定明。初不預其選出場擅美。問道流曰。老子化胡成佛。老子為作漢語化。為作胡語化。若漢語化胡。胡即不解。若胡語化此經到此土便須翻譯未審此經是何年月何朝代。何人誦胡語何人筆受。時道流絕救無對。明由此公卿歎賞。則神龍元年也。其年九月十四日下敕曰。仰所在官吏廢此偽經。刻石于洛京白馬寺以示將來。敕曰。朕叨居寶位惟新闡政。再安宗社展恭禋之大禮。降雷雨之鴻恩。爰及緇黃兼申懲勸。如聞天下諸道觀皆畫化胡成佛變相。僧寺亦畫玄元之形。兩教尊容二俱不可。制到后。限十日內並須除毀。若故留仰。當處官吏科違敕罪。其化胡經累朝明敕禁斷。近知在外仍頗流行。自今後其諸部化胡經及諸記錄。有化胡事並宜除削。若有蓄者準敕科罪
【現代漢語翻譯】 現代漢語譯本： 作者評論說：瞭解敵人的情況依賴於嚮導。或者進入必爭之地，避免被譏笑為不瞭解地形。又好像拿著蠟燭在夜裡趕路，即使是強盜也比在黑暗中摸索的人方便。我聽說玄嶷曾經寄身於道觀，熟悉他們的教義。等到迴歸佛門之後，就駁斥了他們的虛妄之源。不需要四個月的試驗，就已經使一個城池歸順了。由此看來，如果有人違逆，就說：『我應當告訴你真相。』說的就是這種情況吧？
唐江陵府法明傳
釋法明，原本是荊楚人。廣泛通曉佛經和論著，對外擅長各種書籍，辯論起來滔滔不絕，持戒嚴謹正直。中宗時期進入長安，拜訪各位高僧大德。恰逢朝廷下詔，僧人和道士辯論《化胡成佛經》的真偽。當時盛大地聚集在內殿，百官侍立聽講。各位高僧大德像龍像一樣挺身而出，對抗道士。雙方爭論翻來覆去，難以確定。法明最初沒有被選上，但他挺身而出，充分展示了自己的才能。他問那些道士說：『老子化胡成佛，老子是用漢語來教化，還是用胡語來教化？如果是用漢語教化胡人，胡人就聽不懂。如果是用胡語教化，那麼這部經傳到中國就必須翻譯，不知道這部經是什麼年月，什麼朝代，什麼人誦讀胡語，什麼人筆錄？』當時道士們無言以對，無法辯解。法明因此受到公卿大臣的讚賞。那是神龍元年。那年九月十四日，朝廷下敕令說：『命令各地官吏廢除這部偽經，在洛陽白馬寺刻石，以昭示後世。』敕令說：『朕身居寶位，致力於革新政治。再次安定國家，舉行恭敬盛大的祭祀，降下雷雨的洪恩。涉及到僧人和道士，都要申明懲罰和勸勉。聽說天下各道觀都畫了化胡成佛的變相，僧寺也畫了玄元（老子）的形象。兩教的尊容都不可以。』敕令到達后，限十日內必須全部拆除毀壞。如果故意保留，當地官吏將按違抗敕令罪論處。這部《化胡經》歷朝歷代都明令禁止。最近得知在外面仍然頗為流行。從今以後，所有各部的《化胡經》以及各種記錄，凡是有關於化胡的事情，都應該刪除削減。如果有人私藏，按照敕令治罪。'
【English Translation】 English version: The author comments: Knowing the enemy's situation relies on guides. Or entering a contested territory, avoiding being ridiculed for not understanding the terrain. It's also like traveling at night with a candle, even bandits are more convenient than those groping in the dark. I heard that Xuan Yi once stayed in a Taoist temple, familiar with their teachings. When he returned to Buddhism, he refuted their false origins. No need for a four-month trial, he had already brought a city to submission. From this perspective, if someone rebels, then say: 'I should tell you the truth.' Is this what it means?
Biography of Shi Faming of Jiangling Prefecture, Tang Dynasty
Shi Faming (釋法明), originally from Jingchu (荊楚) [ancient name for Hubei province]. He was well-versed in Buddhist scriptures and treatises, and externally skilled in various books, eloquent in debate, and strict and upright in observing precepts. During the Zhongzong (中宗) [Emperor of Tang Dynasty] era, he entered Chang'an (長安) [ancient capital of Tang Dynasty, now Xi'an], visiting various eminent monks and virtuous individuals. He happened to encounter an imperial decree ordering monks and Taoists to debate the authenticity of the 'Huahujing' (化胡成佛經) [Scripture of Laozi's Conversion of the Barbarians into Buddhas]. At that time, a grand gathering was held in the inner palace, with hundreds of officials in attendance. The eminent monks stood out like dragons and elephants, confronting the Taoists. The arguments went back and forth, difficult to determine. Faming was not initially selected, but he stepped forward, fully demonstrating his talents. He asked the Taoists: 'When Laozi (老子) [founder of Taoism] converted the barbarians into Buddhas, did Laozi use Chinese to teach, or did he use barbarian languages? If he used Chinese to teach the barbarians, the barbarians would not understand. If he used barbarian languages, then this scripture must be translated when it comes to China. I wonder in what year, in what dynasty, who recited the barbarian languages, and who transcribed it?' At that time, the Taoists were speechless and unable to refute. Faming was therefore praised by the ministers and officials. That was the first year of Shenlong (神龍) [era name of Emperor Zhongzong]. On the fourteenth day of the ninth month of that year, the imperial court issued an edict saying: 'Order local officials to abolish this false scripture, and engrave it on stone at the White Horse Temple (白馬寺) [first Buddhist temple in China, located in Luoyang] in Luoyang (洛陽) [ancient capital of China] to show future generations.' The edict said: 'I occupy the throne and devote myself to reforming politics. I will once again stabilize the country, hold respectful and grand sacrifices, and bestow the great grace of thunder and rain. Involving monks and Taoists, we must declare punishment and exhortation. I have heard that all Taoist temples in the world have painted the transformation of the barbarians into Buddhas, and Buddhist temples have also painted the image of Xuan Yuan (玄元) [another name for Laozi]. The revered images of both religions are not permissible.' After the edict arrives, all must be removed and destroyed within ten days. If deliberately retained, local officials will be punished for disobeying the imperial edict. This 'Huahujing' has been explicitly prohibited by imperial decrees in successive dynasties. Recently, it has been learned that it is still quite popular outside. From now on, all parts of the 'Huahujing' and various records, all matters relating to the conversion of the barbarians, should be deleted and reduced. If anyone possesses them privately, they will be punished according to the imperial edict.'
。其月洛京大恒道觀主桓道彥等上表固執。敕批曰。朕以匪躬忝承丕業。雖撫寧多失。而平恕實專。矧夫三聖重光玄元統序。豈忘老教偏意釋宗。朕志款還淳情存去偽。理乖事舛者雖在親而亦除。義符名當者雖有怨而必錄。頃以萬機餘暇略尋三教之文。至於道德二篇。妙絕希夷之境。天竺有空二諦理秘真如之談。莫不敷暢玄門闡揚至賾何假化胡之偽。方盛老君之宗。義有差違文無典故。成佛則四人不同。論弟子則多聞舛互。尹喜既稱成佛。已甚憑虛。復云。化作阿難更成烏合。鬼谷北郭之輩。未踐中天。舍利文殊之倫。妄彰東土。胡漢交雜年代亦乖。履水而說涅槃。曾無典據。蹈火而談妙法。有類俳優。誣詐自彰寧煩縷說。經非老君所制。毀之則匪曰孝虧。文是鄙人所談。除之則更彰先德。來言雖切理實未安。宜悉朕懷即斷來表。明之口給當代無倫。援護法門。由之禦侮。惡言不入耳。其是之謂乎。
系曰。化胡經也二教不平其爭多矣。無若法明一言蔽之。設或凝神抒思。久不可酬。況復萬乘之前孰能卒對。昔楊素見嵩陽觀畫化胡。素曰。何不化胡成道而成佛乎。道士無言。觀夫明之垂問義含兩意。正為化胡成佛。旁釁諸天仙言語與人不同。天言傳授諸經是誰辯譯。其猶一箭射雙鳧。又若一發兩豵之謂歟。
【現代漢語翻譯】 現代漢語譯本：當時，洛京大恒道觀的觀主桓道彥等人上表，堅持己見。皇帝下旨批覆說：『我以自身並非賢能之人，卻有幸繼承了先輩的偉大事業，雖然在安撫百姓方面有很多缺失，但公平和真誠卻是我的專長。何況三聖（指老子等）重現光明，玄元之道統領綱紀，我怎麼會忘記老教（道教）而偏袒釋宗（佛教）呢？我的心意在於返璞歸真，去除虛偽。道理不通、事情有錯的，即使是親近的人也要去除；道義相符、名副其實的，即使有怨恨也要記錄。近來我抽出處理政務的空閑時間，略微翻閱了三教（儒、釋、道）的典籍，至於《道德經》二篇，精妙絕倫，達到了虛無縹緲的境界。天竺（印度）有空、二諦的理論，深藏著真如的談論。無不充分地闡述了玄門，弘揚了至深的道理，又何必假借『化胡』的虛偽說法，來盛大老君（老子）的宗派呢？其中的義理有差別和錯誤，文辭沒有典故依據。說成佛，則四個人說法不同；論弟子，則多聞之人說法錯亂。尹喜既然號稱成佛，已經非常虛妄不實了，又說（老子）化作阿難，更加成了烏合之衆。鬼谷子、北郭先生之流，沒有到達中天（指佛教的境界）；舍利弗、文殊菩薩之輩，胡亂地在東土（指中國）顯揚。胡人和漢人交雜，年代也錯亂。踩水而說涅槃，沒有典籍依據；蹈火而談妙法，有如戲子。虛假欺詐自然顯露，哪裡用得著詳細說明？這部經不是老君所作，毀掉它，不能說是對孝道的虧損；文辭是鄙陋之人所談，除去它，更能彰顯先人的美德。你們的來信雖然懇切，但道理實在不能讓人心安。應該瞭解我的心意，立即停止上表。明之（指桓道彥）口才便給，當代無人能比，用以援護法門；由之（指桓道彥）抵禦外侮。『惡言不入耳』，說的就是這種情況吧。』 系曰：『《化胡經》啊！二教（指道教和佛教）不平等，他們的爭論很多了。沒有比（法明）一言蔽之更好的辦法了。假設有人凝神思考，很久也無法應對，何況在皇帝面前，誰能立刻對答如流呢？過去楊素看到嵩陽觀畫的化胡圖，楊素說：『為什麼不化胡成道而成佛呢？』道士無言以對。看那（法明）提出的問題，義理包含兩層意思，正是爲了化胡成佛，旁敲側擊諸天仙，（因為）仙人的言語與人不同。天言傳授的諸經，是誰辯論翻譯的呢？這就像一箭射中兩隻野鴨，又像一發命中兩隻小豬一樣吧。』
【English Translation】 English version: At that time, Huan Daoyan, the abbot of Daheng Taoist Temple in Luoyang, and others submitted memorials, stubbornly insisting on their views. The imperial edict replied: 'I, though not virtuous, have been fortunate enough to inherit the great undertaking of my predecessors. Although there are many shortcomings in pacifying the people, fairness and sincerity are my specialties. Moreover, with the Three Sages (referring to Lao Tzu, etc.) reappearing in glory and the Xuan Yuan (Taoist) doctrine governing the order, how could I forget the Old Teaching (Taoism) and favor the Buddhist sect? My intention is to return to simplicity and eliminate falsehood. If the reasoning is flawed and the matters are wrong, even close relatives must be removed; if the righteousness is in accordance and the name is appropriate, even if there is resentment, it must be recorded. Recently, I have taken time from handling government affairs to briefly browse the texts of the Three Teachings (Confucianism, Buddhism, and Taoism). As for the two chapters of the 'Tao Te Ching', they are exquisitely wonderful, reaching the realm of emptiness and tranquility. Tianzhu (India) has the theories of emptiness and the two truths, deeply hiding the discussions of true suchness. All of them fully expound the Xuan (Taoist) gate and promote the profound principles. Why should we borrow the false statement of 'converting the barbarians' to promote the sect of Lao Tzu (Laozi)? The meanings within it have differences and errors, and the words have no classical basis. Saying that one becomes a Buddha, then the four people have different statements; discussing disciples, then the knowledgeable people have confused statements. Since Yin Xi is called becoming a Buddha, it is already very false and untrue. Furthermore, saying that (Lao Tzu) transformed into Ananda, it becomes even more of a rabble. People like Guiguzi and Mr. Beiguo have not reached the middle heaven (referring to the Buddhist realm); people like Sariputra and Manjusri Bodhisattva are recklessly manifested in the Eastern Land (referring to China). The mixing of Hu (barbarians) and Han (Chinese) people, and the eras are also chaotic. Speaking of Nirvana while stepping on water has no classical basis; talking about the wonderful Dharma while treading on fire is like an actor. Falsehood and deception are naturally revealed, so why bother to explain in detail? This scripture was not made by Lao Tzu, so destroying it cannot be said to be a loss of filial piety; the words are spoken by vulgar people, so removing it will further highlight the virtues of the ancestors. Although your letters are earnest, the reasoning is really unsettling. You should understand my intentions and immediately stop submitting memorials. Mingzhi (referring to Huan Daoyan) is eloquent and unparalleled in the contemporary era, and is used to support the Dharma gate; Youzhi (referring to Huan Daoyan) is used to resist foreign insults. 'Evil words do not enter the ear', that's what it means, right?' The commentary says: 'The 'Huahu Jing' (Scripture of Converting the Barbarians)! The inequality between the two teachings (referring to Taoism and Buddhism) has led to many disputes. There is no better way than to summarize it in one sentence (by Faming). Suppose someone meditates and thinks deeply, it will take a long time to respond, let alone in front of the emperor, who can answer fluently immediately? In the past, when Yang Su saw the painting of converting the barbarians in Songyang Temple, Yang Su said: 'Why not convert the barbarians to become Taoists and become Buddhas?' The Taoist priest was speechless. Looking at the question raised (by Faming), the meaning contains two layers, precisely to convert the barbarians to become Buddhas, indirectly attacking the heavenly immortals, (because) the words of the immortals are different from those of humans. Who debated and translated the scriptures transmitted by the heavenly words? This is like shooting two wild ducks with one arrow, and like hitting two piglets with one shot, right?'
唐潤州石圯山神悟傳
釋神悟。字通性。隴西李氏之子。其先屬西晉版蕩。遷家于吳之長水也。世襲儒素幼為諸生。及冠忽嬰惡疾有不可救之狀。咎心補行力將何施。開元中詣溪光律師。請耆域之方。執門人之禮。師示以遣業之教。一曰理懺。二曰事懺。此二者聖之所授。行必有徴。遂于菩提像前。秉不屈之心。爇難捐之指。於時有異光如月朣朧紺宮。極苦可以感神明。至精可以動天地。蓋人之難事歟。天寶四年受具足戒。身始披緇。八年舉尤異行名隸于寺。逮其晚節益見苦心。每置法華道場。九旬入長行禮念。觀佛三昧於斯現前。因語門人曰。夫陰薄日以何傷。風運空而不動。茍達于妄誰非性也。方結宇于勞勞山東。中據石圯達分仙徑。諸猛獸馴于禪榻。祥雲低於法堂。中夜有山神現形謂悟曰。弟子即隋故新成侯曹世安。生為列侯死典南嶺。今師至止。愿以此地永奉經行。言訖隱而不見。故吏部員外李華殿中侍御史崔益。同謁悟。嘗問孔老聖教優劣。請陳題品。對曰。路伽邪典籍皆心外法。味之者勞而無證。其猶澤朽思華乾池映月。比其釋教夫何遠乎。如是往復應答如流華益拱手無以抗敵。其扦護釋門疆場疇敢侵軼乎。華乃一代之文宗。與蕭穎士齊名。筆語過之。若此之儒孰能抵角也。凡諸不逞之徒疑經
【現代漢語翻譯】 現代漢語譯本： 唐朝潤州石圯山神悟傳
釋神悟，字通性，是隴西李氏的後代。他的祖先屬於西晉時的版蕩，後來遷居到吳地的長水。世代都是讀書人，神悟從小也是個讀書人。到了成年時，突然得了重病，看起來沒法救治了。他反思自己的過錯，努力行善，希望能有所幫助。開元年間，他去拜訪溪光律師，請教耆域（印度名醫）的醫方。他以弟子的禮節對待溪光律師。律師教導他懺悔罪業的方法，一是理懺（通過理解佛理來懺悔），二是事懺（通過實際行動來懺悔）。這兩種懺悔方法是聖人傳授的，實行后必定會有應驗。於是，他在菩提像前，懷著堅定的決心，燃指供佛。當時，有奇異的光芒，像月亮一樣朦朧地照耀著宮殿。極度的苦行可以感動神明，至誠的精神可以打動天地。這大概是人難以做到的事情吧。天寶四年，他受了具足戒，正式出家。天寶八年，因為他特別出色的修行，名字被記錄在寺院的名冊上。到了晚年，他的苦行更加顯著。他經常設立《法華經》道場，每次九十天進行長行禮念。觀佛三昧也因此在他面前顯現。於是他告訴弟子們說：『陰影淺薄，太陽又有什麼損傷呢？風在空中執行，本來就不會留下痕跡。如果能夠明白一切都是虛妄的，那麼誰不是本性清凈的呢？』他開始在勞勞山東邊建造房屋，在石圯山佔據要地，打通成仙的路徑。各種兇猛的野獸在他禪坐的床榻邊變得馴服，吉祥的雲彩低垂在法堂之上。半夜裡，有山神顯現身形，對神悟說：『弟子是隋朝時的新成侯曹世安。活著的時候是列侯，死後掌管南嶺。現在大師來到這裡，我願意把這塊土地永遠奉獻給您修行。』說完就隱身不見了。所以吏部員外李華、殿中侍御史崔益，一同拜訪神悟，曾經問他孔子和老子的聖教哪個更好，請他評論。神悟回答說：『路伽耶（順世外道）的典籍都是心外求法，研究它們的人勞累而沒有證悟。這就好像沼澤腐爛卻想著開花，乾涸的池塘映照月亮一樣。和佛教相比，差得太遠了。』像這樣來回問答，李華和崔益拱手佩服，無言以對。神悟捍衛佛教的疆界，誰敢侵犯呢？李華是一代文章宗師，和蕭穎士齊名，他的文筆超過了蕭穎士。像這樣的儒生，誰能和他辯論呢？那些不懷好意的懷疑佛經的人
【English Translation】 English version: Biography of Monk Shenwu of Shi Yi Mountain, Runzhou during the Tang Dynasty
The Venerable Shenwu, styled Tongxing, was a descendant of the Li family of Longxi. His ancestors belonged to Bandang during the Western Jin Dynasty and later moved to Changshui in the Wu region. For generations, they were scholars, and Shenwu was also a student from a young age. Upon reaching adulthood, he suddenly contracted a severe illness that seemed incurable. Reflecting on his faults, he diligently performed good deeds, hoping to find relief. During the Kaiyuan era (713-741 AD), he visited the Vinaya Master Xiguang, seeking the medical knowledge of Jivaka (an Indian physician). He treated Master Xiguang with the respect of a disciple. The master taught him the methods of repentance for past karma, namely, repentance through understanding principles (理懺, lǐ chàn) and repentance through actions (事懺, shì chàn). These two methods were taught by the sages, and their practice would surely bring results. Therefore, before the image of the Bodhi, he made an unwavering vow and burned a finger as an offering to the Buddha. At that time, there was a strange light, like the moon, dimly illuminating the palace. Extreme asceticism can move the gods, and utmost sincerity can touch heaven and earth. This is perhaps something difficult for people to achieve. In the fourth year of the Tianbao era (745 AD), he received the full monastic precepts and formally became a monk. In the eighth year of the Tianbao era (749 AD), due to his exceptional practice, his name was recorded in the temple's register. In his later years, his asceticism became even more pronounced. He often established Dharma assemblies for the Lotus Sutra, engaging in ninety days of continuous walking meditation and recitation. The Samadhi of contemplating the Buddha manifested before him. He then said to his disciples, 'If the shadows are thin, what harm can the sun suffer? The wind moves in the sky without leaving a trace. If one can understand that all is illusory, then who is not inherently pure?' He began to build a dwelling on the east side of Mount Laolao, occupying a strategic location on Mount Shiyi, opening a path to immortality. Various fierce beasts became tame near his meditation seat, and auspicious clouds hung low over the Dharma hall. In the middle of the night, a mountain spirit appeared and said to Shenwu, 'Your disciple is Cao Shian, the former Marquis of Xincheng during the Sui Dynasty. In life, I was a marquis; in death, I govern the Southern Ridge. Now that the master has arrived, I am willing to offer this land forever for your practice.' After speaking, he disappeared. Therefore, Li Hua, the Assistant Minister of the Ministry of Personnel, and Cui Yi, the Supervising Secretary of the Palace, together visited Shenwu and once asked him which was superior, the teachings of Confucius or Laozi, requesting his evaluation. Shenwu replied, 'The scriptures of the Lokayata (materialist school) all seek Dharma outside the mind. Those who study them labor without enlightenment. It is like a decaying swamp thinking of blooming flowers, or a dry pond reflecting the moon. Compared to Buddhism, how far apart are they!' After such back-and-forth questioning and answering, Li Hua and Cui Yi cupped their hands in admiration, speechless. Shenwu defended the boundaries of Buddhism; who would dare to invade them? Li Hua was a master of literature of his time, as famous as Xiao Yingshi, and his writing surpassed Xiao Yingshi. What Confucian scholar like this could argue with him? Those ill-intentioned people who doubt the scriptures
難法者。悟必近取諸身遠喻於物。如理答酬無不垂頭搭翼者。十年辛卯春寢疾加趺坐而逝。享齡六十三。法臘二十六。阇維之日獲舍利五百餘粒。珠顆纍纍粲然在矚門人湛一圓一等主之遷塔焉。
唐金陵鐘山元崇傳(璇禪師)
釋元崇。俗姓王氏。瑯瑘臨沂人也。晉丕相始興文獻公子薈之後。自南朝淪廢世居句容。祖禰已來非賢即哲。崇幼而孤秀嶷若斷山。心喻芙蕖形同玉潔。風塵不雜立志夷簡。時年十五奉道辭家。負笈洞天餐霞臥云。師範陶許精研妙句獨證微隱。乃恐至理未融解脫方阻。因歸心釋典大暢佛乘。三教齊驅遘心世表。於是聲振吳越緇素異焉。採訪使潤州刺史齊平陽公。聞其行業虛佇久之。適會恩制度人。裒充舉首。以開元末年因從瓦官寺璇禪師。咨受心要。日夜匪懈無忘請益。璇公乃揣骨千里駿足可知。因授深法。崇靈臺虛徹可舍百神。心鑒高懸塵無私隱。既而聲價光遠物望所知。金陵諸德請移所配棲霞寺。春秋逾紀服勤道務。彝倫有敘時眾是瞻。至德初並謝絕人事。杖錫去郡歷于上京。遍奉明師棲心閑境。罕交俗流。遂入終南經衛藏至白鹿上藍田。于輞川得右丞王公維之別業。松生石上水流松下。王公焚香靜室與崇相遇神交中斷。於時天地未泰豺狼構患。朝賢國寶或在薖軸起居。蕭舍人
【現代漢語翻譯】 現代漢語譯本：
對於難以用言語表達的佛法，元崇禪師總是就近從自身體驗中領悟，再用遠處的具體事物來比喻說明。他應答如流，使所有人都心悅誠服。唐玄宗開元十年（公元722年）辛卯年春天，元崇禪師因病加重，便結跏趺坐而逝，享年六十三歲，僧臘二十六年。荼毗（阇維）之日，獲得舍利五百餘粒，晶瑩剔透，光彩奪目。他的弟子湛一、圓一等人主持將舍利遷入塔中供奉。
唐金陵鐘山元崇傳（璇禪師）
釋元崇，俗姓王氏，是瑯琊郡臨沂縣人。他是晉朝宰相始興文獻公王薈的後代。自南朝衰落後，家族便居住在句容。他的祖先要麼是賢人，要麼是哲人。元崇從小就聰慧過人，像陡峭的山峰一樣突出。他的心像芙蓉一樣純潔，他的品行像玉一樣高尚。他不沾染世俗的習氣，立志于平淡簡樸的生活。十五歲時，他便辭別家鄉，開始修道。他揹著書箱遊歷名山洞府，以雲霞為食，以山石為床。他以陶弘景、許敬宗為榜樣，精研玄妙的語句，獨自領悟其中的奧秘。但他又擔心自己對佛理的理解不夠透徹，無法獲得真正的解脫，於是便歸心於佛法，大力弘揚佛教。他將儒、釋、道三教融會貫通，思想境界超越了世俗。因此，他的名聲傳遍了吳越地區，僧俗兩界都對他另眼相看。採訪使、潤州刺史齊平陽公，早就聽說了他的德行，一直虛位以待。恰逢朝廷頒佈恩令，允許度人出家，齊平陽公便推舉元崇為首。開元末年，元崇跟隨瓦官寺的璇禪師，請教佛法精要。他日夜勤奮，不敢懈怠，不斷地向璇禪師請教。璇禪師認為他有千里馬之才，便將深奧的佛法傳授給他。元崇的心靈空明澄澈，可以容納一切。他的心像明鏡一樣高懸，世間的一切都無法隱藏。不久，他的名聲越來越大，德行遠播，為世人所知。金陵的眾多高僧大德，便邀請他移居到棲霞寺。十多年來，他勤奮地從事佛事活動，使寺院的倫理綱常井然有序，成為當時僧眾的榜樣。至德初年，元崇謝絕了一切人事交往，拄著錫杖離開了潤州，遊歷到上京（長安）。他遍訪名師，將心安住在清凈的境界中，很少與世俗之人交往。後來，他進入終南山，經過衛藏地區，到達白鹿和上藍田。在輞川，他得到了右丞王維的別業。那裡松樹生長在石頭上，泉水在松樹下流淌。王維在焚香靜室中與元崇相遇，兩人心神相交，情誼深厚。當時，天下不太平，奸臣當道。朝廷的賢臣和國家的棟樑，有的被貶謫，有的賦閒在家。蕭舍人 English version:
For the Dharma that is difficult to express in words, Zen Master Yuanchong always understood it from his own experience, and then used concrete things from afar to illustrate it. His answers were fluent, making everyone convinced. In the spring of the Xinmao year (722 AD) of the Kaiyuan era of Emperor Xuanzong of Tang, Zen Master Yuanchong's illness worsened, so he sat in the lotus position and passed away at the age of sixty-three, with twenty-six years of monastic life. On the day of cremation (Jiawei), more than five hundred grains of Sharira were obtained, which were crystal clear and dazzling. His disciples Zhan Yi, Yuan Yi, and others presided over the relocation of the Sharira to the pagoda for worship.
Biography of Yuanchong of Zhongshan in Jinling, Tang Dynasty (Zen Master Xuan)
Shi Yuanchong, whose secular surname was Wang, was a native of Linyi County, Langya Prefecture. He was a descendant of Wang Hui, the Duke of Shixing Wenxian, the prime minister of the Jin Dynasty. Since the decline of the Southern Dynasties, the family had lived in Jurong. His ancestors were either virtuous or wise. Yuanchong was intelligent and outstanding from an early age, as prominent as a steep mountain. His heart was as pure as a lotus, and his conduct was as noble as jade. He did not get involved in worldly habits and was determined to live a simple life. At the age of fifteen, he bid farewell to his hometown and began to practice Taoism. He traveled to famous mountains and caves with his books on his back, eating clouds and sleeping on rocks. He took Tao Hongjing and Xu Jingzong as examples, studied the profound sentences carefully, and understood the mysteries alone. However, he was worried that his understanding of Buddhist principles was not thorough enough to achieve true liberation, so he devoted himself to Buddhism and vigorously promoted Buddhism. He integrated Confucianism, Buddhism, and Taoism, and his ideological realm transcended the secular world. Therefore, his reputation spread throughout the Wu and Yue regions, and both monks and laypeople looked at him differently. The interviewing envoy and the prefect of Runzhou, Qi Pingyang, had long heard of his virtue and had been waiting for him. Coincidentally, the imperial court issued an edict allowing people to become monks, and Qi Pingyang recommended Yuanchong as the leader. At the end of the Kaiyuan era, Yuanchong followed Zen Master Xuan of Waguan Temple to ask for the essence of Buddhism. He worked hard day and night, never slackening, and constantly asked Zen Master Xuan for advice. Zen Master Xuan believed that he had the talent of a thoroughbred horse and taught him the profound Dharma. Yuanchong's mind was clear and transparent, able to accommodate everything. His heart was like a bright mirror, and nothing in the world could be hidden. Soon, his reputation grew and his virtue spread far and wide, and many eminent monks and virtues in Jinling invited him to move to Qixia Temple. For more than ten years, he diligently engaged in Buddhist activities, making the ethics and morals of the temple well-organized, and becoming a model for the monks at that time. In the early years of Zhide, Yuanchong declined all personal interactions, left Runzhou with a tin staff, and traveled to Shangjing (Chang'an). He visited famous teachers everywhere, settled his heart in a pure realm, and rarely interacted with secular people. Later, he entered Zhongnan Mountain, passed through the Weizang area, and arrived at Bailu and Shanglantian. In Wangchuan, he obtained the other residence of Wang Wei, the Right Chancellor. There, pine trees grew on the rocks, and springs flowed under the pine trees. Wang Wei met Yuanchong in the incense-burning quiet room, and the two communicated spiritually and had a deep friendship. At that time, the world was not peaceful, and treacherous officials were in power. The virtuous officials of the court and the pillars of the country were either demoted or unemployed at home. Xiao Sheren
【English Translation】 Difficult Dharma: Master Wu must take from his own body and use things as metaphors. He answered like a god, and everyone bowed their heads and folded their wings. In the spring of the tenth year of Xinmao, he died of illness while sitting in meditation. He was sixty-three years old and had been a monk for twenty-six years. On the day of cremation, more than five hundred grains of sarira were obtained. The beads were piled up and clearly visible. His disciples Zhan Yi and Yuan Yi were in charge of moving the pagoda. Tang Jinling Zhongshan Yuan Chong Biography (Zen Master Xuan) 釋 Yuan Chong. His secular surname was Wang. He was from Lin Yi, Langya. He was a descendant of Wang Hui, the Duke of Shixing Wenxian, the prime minister of Jin Dynasty. Since the decline of the Southern Dynasties, he had lived in Jurong. His ancestors were either virtuous or wise. Chong was orphaned at a young age and was as outstanding as a broken mountain. His heart was like a lotus flower and his form was as pure as jade. He was not mixed with the dust and established a simple ambition. At the age of fifteen, he devoted himself to Taoism and left home. He carried his books to the cave and ate clouds and slept on the clouds. He studied Tao and Xu, studied the wonderful sentences and proved the subtle hidden meanings. He was afraid that the ultimate truth had not been integrated and that liberation was blocked. Therefore, he returned to the Buddhist scriptures and greatly promoted the Buddhist teachings. The three religions were driven together and the heart was in the world. Therefore, his voice shook Wu and Yue, and the monks and laymen were different. The interviewing envoy and the governor of Runzhou, Qi Pingyang, heard of his deeds and waited for a long time. He was appointed as the head of the Kaiyuan Dynasty because of the system of grace. At the end of the Kaiyuan Dynasty, he followed Zen Master Xuan of Waguan Temple. He asked for the essentials of the heart. He was diligent day and night and never forgot to ask for advice. Master Xuan knew that he was a thousand-mile horse. Therefore, he was given the deep Dharma. Chong Lingtai was empty and could give up hundreds of gods. The heart mirror was high and there was no private concealment. Since then, his reputation has been far and wide and known by all things. The virtues of Jinling asked to move to Qixia Temple. In the spring and autumn, he served in the Taoist affairs. The Yi Lun was in order and the people were looking forward to it. At the beginning of the Zhide Dynasty, he declined all human affairs. He went to the capital with a staff and went to the capital. He served the Ming teachers everywhere and lived in a quiet environment. He rarely interacted with the secular world. Then he entered Zhongnan and passed through Wei Zang to Bailu Shang Lantian. In Wangchuan, he obtained the other business of Wang Wei, the right minister. The pine trees grow on the stones and the water flows under the pine trees. Wang Wei burned incense in the quiet room and met Chong. The gods communicated and interrupted. At that time, the world was not peaceful and the jackals were in trouble. The virtuous ministers and national treasures of the court were either in the scrolls or living in seclusion. Xiao Sheren
昕與右丞諸公。並碩學雄才尊儒重道。偶茲一會抗論彌日。鉤深索隱襟期許與。王蕭嘆曰。佛法有人不宜輕議也矣。及言旋河洛。登陟嵩少懷達磨之旨要。得華嚴之會歸。聲價漸高衣冠羨仰。京師名德咸請住持。志在無為翛然不顧。乃放浪人世追蹤道流。考盤靈蹤。遂東適吳越。天臺四明清心養素。數年之後遐想鐘山。飛錫舊居考以雲房。道俗咸喜玉反山輝。大曆五年刺史南陽樊公。雅好禪寂。及屬縣行春。順風稽首咨請道要。益加師禮矣。時道俗以為。此寺靈勝遊憩者多。監主護持須選名德。僉議無以易禪師者。崇頻告辭懇苦。眾咸再三。事不獲已順受彌縫其間。總二十年。藉四方之財。因道化之力。欒櫨云構丹雘日新。蓋存乎無為無所不為者也。功成身退安禪高頂。前後學徒詎可勝計。至大曆十二年。示疾言歸。不加藥餌。八月二日卒于山院。春秋六十有五。臨終命門人無令封樹。弟子如泉澄添等奉全師教。以其月八日瘞于攝山之陽。依巖為窟累石不磨不礱。遵遺誥也。崇身長六尺。儀表端肅望之儼然。即之生畏。意密情恕心和行高。天姿龍象生此岐嶷。享齡非永惜哉。弟子等共建豐碑以紀化跡。樹于寺之門首焉。
唐京兆大安國寺利涉傳
釋利涉者。本西域人也。即大梵婆羅門之種姓。夙齡疆志機
【現代漢語翻譯】 現代漢語譯本： 昕與右丞等諸位，都是學識淵博、才華橫溢、尊崇儒學、重視道德的人。一次偶然的聚會，辯論持續了多日，深入探討，彼此心意相合。王蕭感嘆道：『佛法中也有賢人，不應該輕易議論啊。』之後，利涉返回河洛地區，登臨嵩山、少室山，領悟了達磨（Bodhidharma）的旨要，通達了《華嚴經》（Avatamsaka Sutra）的精髓。聲望逐漸提高，受到士大夫的羨慕和仰慕。京城有名的僧人紛紛邀請他主持寺廟，但他志在無為，淡泊名利，不予理睬。於是他放浪形骸於人世間，追隨得道之士的足跡，考察隱居之所。後來向東前往吳越地區，在天臺山、四明山清靜身心，涵養性情。幾年之後，又嚮往鐘山（Mount Zhong），飛錫回到舊居，考察了雲房。僧人和俗人都很高興，認為利涉的迴歸使鐘山重放光彩。大曆五年，刺史南陽樊公，一向愛好禪定寂靜。趁著在下屬縣視察春耕，順道前來，恭敬地請教佛法要義，更加以師禮相待。當時僧人和俗人都認為，這座寺廟非常靈驗殊勝，前來遊覽的人很多，需要選一位有德行的人來監管和護持。大家一致認為沒有人比禪師更合適。崇頻頻推辭，非常懇切，但眾人再三請求。利涉推辭不掉，只好勉強接受，盡力維持寺廟的事務，總共二十年。憑藉四方的資財，依靠佛法的力量，使寺廟的殿堂樓閣高聳入雲，紅色的油漆煥然一新。這大概就是所謂的『存乎無為，無所不為』吧。功成身退，利涉在高處安靜地禪修。前前後後的學徒，多得數不清。到了大曆十二年，利涉示現疾病，說要返回。沒有服用藥物，八月二日在山院圓寂。享年六十五歲。臨終時囑咐弟子不要封土立碑。弟子如泉澄、添等遵從老師的教誨，于當月八日將利涉安葬在攝山的南面，依著山巖開鑿石窟，用未經打磨的石頭堆砌，這是遵從利涉的遺囑。利涉身高六尺，儀表端莊嚴肅，望之令人敬畏，靠近則令人心生畏懼。心思縝密，待人寬厚，心平氣和，行為高尚。天生具有龍象之姿，從小就與衆不同。享年不長，實在可惜。弟子們共同建立豐碑，以記載利涉的教化事蹟，樹立在寺廟的門前。
唐京兆大安國寺利涉傳
釋利涉，是西域人，屬於大梵婆羅門種姓。從小就志向遠大，機敏
【English Translation】 English version: Xin and Right Chancellor and other gentlemen, all were erudite, talented, respected Confucianism, and valued morality. By chance, they gathered together, debated for days, explored profound topics, and shared their aspirations. Wang Xiao sighed, 'There are also worthy people in Buddhism, one should not easily criticize it.' Afterwards, Lishi returned to the Heluo area, ascended Mount Song and Mount Shaoshi, comprehended the essence of Bodhidharma (達磨), and mastered the essence of the Avatamsaka Sutra (華嚴經). His reputation gradually increased, and he was admired by the scholar-officials. Famous monks in the capital invited him to preside over temples, but he was determined to be non-active, indifferent to fame and wealth, and ignored them. So he indulged in the world, followed in the footsteps of Taoists, and examined the places of seclusion. Later, he went east to the Wu and Yue areas, purified his mind and cultivated his nature in Mount Tiantai and Mount Siming. After a few years, he longed for Mount Zhong (鐘山), flew back to his old residence, and examined the Yunfang. Monks and laypeople were very happy, thinking that Lishi's return made Mount Zhong shine again. In the fifth year of the Dali era, Fan Gong, the prefect of Nanyang, had always loved meditation and tranquility. Taking advantage of his inspection of spring plowing in the subordinate counties, he came along the way, respectfully asked for the essentials of Buddhism, and treated him with even more respect as a teacher. At that time, monks and laypeople believed that this temple was very efficacious and many people came to visit it, so it was necessary to choose a virtuous person to supervise and protect it. Everyone agreed that no one was more suitable than the Chan master. Chong frequently declined, very earnestly, but the people repeatedly requested. Lishi could not refuse, so he reluctantly accepted and tried his best to maintain the affairs of the temple, for a total of twenty years. Relying on the wealth of the four directions and the power of the Dharma, the temple's halls and pavilions soared into the clouds, and the red paint was renewed. This is probably what is meant by 'existing in non-action, yet doing everything'. After completing his merits, Lishi retired and meditated quietly in a high place. The students before and after were too numerous to count. In the twelfth year of the Dali era, Lishi manifested illness and said he wanted to return. He did not take medicine, and died in the mountain courtyard on the second day of August. He lived to be sixty-five years old. On his deathbed, he instructed his disciples not to build a tomb or erect a monument. Disciples such as Quancheng and Tian followed the teacher's teachings and buried Lishi on the south side of Mount She on the eighth day of that month, digging a cave along the mountain rock and piling up unpolished stones, following Lishi's will. Lishi was six feet tall, with a dignified and solemn appearance, inspiring awe from a distance and fear when approached. He was meticulous in his thoughts, generous to others, peaceful in his heart, and noble in his actions. He was born with the appearance of a dragon and elephant, and was different from others since childhood. It is a pity that he did not live long. The disciples jointly built a monument to record Lishi's teachings and deeds, and erected it in front of the temple gate.
Biography of Shi Lishi of Da'an National Temple in Jingzhao, Tang Dynasty
Shi Lishi was a native of the Western Regions, belonging to the Brahman caste of the Great Brahma. From a young age, he had great ambitions and was quick-witted.
警溢倫。宗黨之中推其達法。欲游震旦結侶東征。至金梭嶺遇玄奘三藏。行次相逢禮求奘度。既而群經眾論鑿竅通幽。特爾遠塵歸乎正道。非奘難其移轉矣奘門賢哲輻湊。涉季孟于光寶之間。其為人也猶帛高座之放曠。中宗最加欽重。朝廷卿相感義與游。開元中於安國寺講華嚴經。四眾赴堂。遲則無容膝之位矣。檀施繁熾利動人心。有穎陽人韋玎。垂拱中中第。調選河中府文學。遷大理評事秘校。見涉講筵幣帛堆積。就乞選糧所獲未厭。表請釋道二教定其勝負。言釋道蠹政可除玄宗詔三教各選一百人。都集內殿。韋玎先陟高座。挫葉靜能及空門思明。例皆辭屈。涉次登座解疑釋結。臨敵有餘。與韋往返百數千言。條緒交亂相次抗之。棼絲自理正直有歸。涉重問韋曰。子先登席可非主耶。未審主人何姓。玎曰。姓韋。涉將韋字為韻揭調長吟。偈詞曰。我之佛法是無為。何故今朝得有為。無韋始得三數載。不知此復是何韋。涉之吟作百官悚然。帝果憶何韋之事。凜然變色曰。玎是庶人宗族敢爾輕懱朕玄元祖教。及凌𨏦釋門。玎下殿俯伏待罪。叩頭言。臣非庶人之屬。涉貴其鉗利口以解疏狂。奏曰。玎是關外之人。非玄貞之族類。敕貶象州百姓。賜涉錢絹助造明教寺。加號明教焉。二教重熙涉之力也。因著立法幢論一卷。公
卿間有言曰。涉公是韋掾之膏盲也。涉曰。此舉也矢在弦上不得不發。自此京城無不改觀。言談講者以涉為最焉。晚節遭其譴謫漢東。尋屬寬宥移徙南陽龍興寺。時惠忠國師知重涉名。聊款關相謁曰。納衣小僧向前某被門徒朝要連坐於此。適觀師當有貴氣。可作高道國德。勿同吾也。乃開篋提衣物令忠師曳婁。由此襄鄧之人皆驚涉如此懸記。忠師道聲又光闡焉。蓋涉望重之故也。上元二年詔忠師入供養。肅宗時入宮起居。太上皇乃引忠見上皇曰。此人何如利涉。則知涉才業優長帝王器重。復多著述。大曆中西明寺翻經沙門圓照撰涉傳成一十卷。足知言行之多也矣。
唐越州焦山大曆寺神邕傳
釋神邕。字道恭。姓蔡氏。東晉太尉謨即度江祖十五代孫也。因官居於暨陽。邕生於是邑。母宣氏始娠之際。率多徴異。襁褓中聞唱經聲。必有凝神側聽之貌。丱角聰䎸過人。年十二辭親學道。請業於法華寺俊師。每覽孔釋二典。一讀能誦。同輩者罕不欣慕。開元二十六年敕度。隸諸暨香嚴寺名藉。依法華寺玄儼師通四分律鈔。儼識其志氣。謂人曰。此子數年後。卒為學者之司南矣。爾其勉之。儼新出輔篇律記。邕抉其膏腴窮彼衢術。一宗學者少能與其聯鏕方軌焉。性非侷促。又從左溪玄朗師習天臺止觀禪門法華玄疏
【現代漢語翻譯】 現代漢語譯本：有人曾說，涉公（指利涉，人名）是韋掾（韋濟，人名）的膏肓之疾，難以醫治。利涉說，『這件事已經箭在弦上，不得不發。』從此，京城裡沒有不改變看法的。談論講學的人都認為利涉是最優秀的。晚年遭到貶謫，被貶到漢東。不久，又遇到寬恕，移居到南陽龍興寺。當時，惠忠國師（人名）知道利涉的名聲，特地前往拜訪，說道：『我這個穿納衣的小僧，之前因為門徒的牽連而被連坐到這裡。我觀察師父您將來會有顯貴的運勢，可以成為高僧大德，不要像我一樣。』於是打開箱子，拿出衣物，讓惠忠國師穿上。因此，襄鄧一帶的人都驚歎利涉的預言如此準確。惠忠國師的道行聲譽也因此更加光大。這都是因為利涉聲望很高的緣故。上元二年，皇帝下詔讓惠忠國師入宮供養。肅宗皇帝在位時，惠忠國師入宮起居。太上皇拉著惠忠國師給皇上說：『這個人怎麼樣，比得上利涉嗎？』由此可知利涉的才華事業非常優秀，受到帝王的器重。他還寫了很多著作。大曆年間，西明寺翻譯佛經的沙門圓照撰寫了利涉的傳記，共十卷。足以說明他的言行事蹟之多。
唐越州焦山大曆寺神邕傳
釋神邕（人名）。字道恭（字），姓蔡氏。是東晉太尉蔡謨（人名）的第十五代孫。因為做官的緣故，居住在暨陽。神邕就出生在這個地方。他的母親宣氏在懷孕的時候，經常出現奇異的徵兆。神邕還在襁褓中的時候，聽到誦經的聲音，一定會凝神側耳傾聽。童年時期就非常聰明，超過常人。十二歲的時候，辭別父母，開始學道，向法華寺的俊師（人名）請教。每次閱讀儒家和佛家的經典，都能讀一遍就背誦。同輩的人沒有不羨慕他的。開元二十六年，奉皇帝的命令出家，隸屬於諸暨香嚴寺，登記在冊。跟隨法華寺的玄儼師（人名）學習四分律鈔。玄儼瞭解他的志向，對人說：『這個孩子幾年后，一定會成為學者的指南。你們要好好勉勵他。』玄儼新出了《輔篇律記》，神邕深入研究其中的精髓，窮盡其中的奧妙。一個宗派的學者很少能和他相提並論。神邕的性格不拘一格，又跟隨左溪玄朗師（人名）學習天臺止觀禪門和法華玄疏。
【English Translation】 English version: Someone once said, 'Shi Gong (Li She, a person's name) is to Wei Yuan (Wei Ji, a person's name) as an incurable disease is to the vital organs.' Li She replied, 'This matter is like an arrow on the string, it must be released.' From then on, there was no one in the capital who did not change their views. Those who discussed and lectured considered Li She to be the most outstanding. In his later years, he was demoted to Handong. Soon after, he was pardoned and moved to Longxing Temple in Nanyang. At that time, National Teacher Huizhong (a person's name) knew of Li She's reputation and specially went to visit him, saying, 'This small monk in a patched robe was previously implicated by his disciples and implicated here. I observe that you, Master, will have a noble destiny in the future and can become a great monk of national virtue, not like me.' Then he opened his box, took out his clothes, and had National Teacher Huizhong put them on. Therefore, the people of Xiangdeng were all amazed at the accuracy of Li She's predictions. National Teacher Huizhong's reputation for his Taoist practice was also further enhanced. This was all because of Li She's high reputation. In the second year of Shangyuan, the emperor issued an edict for National Teacher Huizhong to enter the palace for offerings. During the reign of Emperor Suzong, National Teacher Huizhong entered the palace to live. The Supreme Emperor pulled Huizhong to the Emperor and said, 'How is this person, compared to Li She?' From this, it can be seen that Li She's talent and career were outstanding, and he was valued by the emperors. He also wrote many works. During the Dali period, the Shamen Yuanzhao of Ximing Temple, who translated Buddhist scriptures, wrote a biography of Li She in ten volumes. This is enough to show the extent of his words and deeds.
Biography of Shenyong of Dalis Temple, Jiaoshan, Yuezhou, Tang Dynasty
釋 Shenyong (a person's name), styled Daogong (style name), surname Cai. He was the fifteenth generation descendant of Cai Mo (a person's name), the Grand Commandant of the Eastern Jin Dynasty. Because of his official position, he lived in Jiyang. Shenyong was born in this town. When his mother, Xuan Shi, was pregnant, she often had strange omens. When Shenyong was still in swaddling clothes, he would listen attentively to the sound of chanting scriptures. He was very intelligent in his childhood, surpassing ordinary people. At the age of twelve, he bid farewell to his parents and began to study the Tao, asking for instruction from Master Jun (a person's name) of Fahua Temple. Every time he read Confucian and Buddhist classics, he could recite them after reading them once. None of his peers did not admire him. In the twenty-sixth year of Kaiyuan, he was ordained by imperial decree and belonged to Xiangyan Temple in Zhuji, registered in the records. He studied the Sifenlu Chao with Master Xuanyan (a person's name) of Fahua Temple. Xuanyan understood his ambition and said to people, 'This child will surely become a guide for scholars in a few years. You must encourage him well.' Xuanyan had just published 'Fupian Luji', and Shenyong delved into its essence and exhausted its mysteries. Few scholars of one sect could compare with him. Shenyong's personality was unconventional, and he also studied the Tiantai Zhiguan Chanmen and Fahua Xuanshu with Master Xuanlang (a person's name) of Zuoxi.
梵網經等四教三觀等義。秘犍載啟觀性知空。爰至五夏果精敷演。吳會問學者從之。天寶中本邑郭密之請居法樂寺西坊。恢拓佛舍層閣摩霄。半澄江影廊宇完備。后乃游問長安居安國寺。公卿藉其風宇。迫慕者結轍而至。方欲大闡禪律。倏遇祿山兵亂。東歸江湖經歷襄陽。御史中丞庾光先出鎮荊南。邀留數月時給事中竇紹中書舍人苑咸。鉆仰彌高俱受心要。著作郎韋子春。有唐之外臣也。剛氣而贍學與之酬抗。子春折角滿座驚服。苑舍人嘆曰。阇梨可謂塵外摩尼論中師子。時人以為能言矣。旋居故鄉法華寺。殿中侍御史皇甫曾大理評事張河金吾衛長史嚴維兵曹呂渭諸暨長丘丹校書陳允。初賦詩往復。盧士式為之序引以繼支許之遊。為邑中故事。邕修念之外。時綴文句有集十卷。皇甫曾為序。自至德迄大曆中。頻受請登壇度戒。起丹陽洎乎金華。其間釋子皆命為親教師也。又以縣南路通衢婺其中百餘里殊無伽藍釋侶往來宴息無所邕。愿布法橋接憩行旅。遂于焦山可以為梵場也。得邑人騎都尉陳紹欽等。率群信構凈剎。一紀方乃集事焉。前吏部侍郎徐浩出佐明州。以邦國聚落乃白廉使皇甫溫。奏賜額曰大曆焉。先是中嶽道士吳筠造邪論數篇斥毀釋教。昏蒙者惑之。本道觀察使陳少游請邕決釋老二教孰為至道。乃襲世尊之攝
邪見覆寶琳之破魔文。爰據城塹以正制狂。旗鼓才臨吳筠覆轍。遂著破倒翻迷論三卷。東方佛法再興。實邕之力歟。末游天臺又纂地誌兩卷。並附於新論矣。邕廞頤豐角風韻朗拔。前後廉問。皆延置別榻請為僧統。以加崇揖之禮。貞元四年戊辰歲十一月十四日遇疾。遺教門人。趺坐端相而歸寂于大曆法堂焉。以十二月十四日奉靈儀于寺北原。遵僧制也。報齡七十九。法歲五十。明年冬十一月方建塔矣。秘書省校書郎陸淮為其銘。上首弟子智昂靈澈進明慧照等。咸露鋒穎。禪律互傳。至十一年戶部員外郎丘上卿為碑紀德焉。
唐朗州藥山唯儼傳
釋唯儼。俗姓寒。絳縣人也。童齔慷愷敏俊逸群。年十七從南康事湖陽西山慧照禪師。大曆八年納戒于衡岳寺希操律師所。乃曰。大丈夫當離法自凈。焉能屑屑事細行於布巾邪。遂謁石頭禪師密證心法。住藥山焉。一夜明月陟彼崔嵬。大笑一聲。聲應澧陽東九十許里。其夜澧陽人皆聞其聲。盡云是東家。明辰展轉尋問迭互推尋直至藥山。徒眾云。昨夜和尚山頂大笑是歟。自茲振譽遐邇喧然。元和中李翱為考功員外郎。與李景儉相善。儉除諫議薦翱自代。及儉獲譴。翱乃坐此出為朗州刺史。翱閑來謁儼。遂成警悟。又初見儼執經卷不顧。侍者白曰。太守在此。翱性褊急
【現代漢語翻譯】 現代漢語譯本： 邕法師又著有《破魔文》，就像憑藉堅固的城墻來匡正瘋狂的言論。他的聲勢才一出現，吳筠（道士）的覆轍就重現了。於是寫了《破倒翻迷論》三卷。東方佛法的再次興盛，實在是釋邕的力量啊。他晚年遊歷天臺山，又編纂了《地誌》兩卷，都附在新論之後。釋邕容貌俊美，風度瀟灑，歷任官員都對他很敬重，請他住在別館，並請他擔任僧統，以表示崇高的敬意。貞元四年戊辰年十一月十四日，釋邕因病去世，他留下遺囑給弟子們，然後跏趺而坐，安詳地圓寂于大曆法堂。十二月十四日，弟子們按照僧侶的制度，將他的靈柩安放在寺廟北邊的原野上。他享年七十九歲，僧臘五十年。第二年冬天十一月才開始建造佛塔。秘書省校書郎陸淮為他撰寫了墓誌銘。他的首座弟子智昂、靈澈、進明、慧照等人，都顯露出他們的才華，禪宗和律宗互相傳授。到了十一年，戶部員外郎丘上卿為他立碑來紀念他的功德。
唐朝朗州藥山唯儼禪師傳
釋唯儼，俗姓寒，是絳縣人。他從小就慷慨開朗，聰明敏捷，超越常人。十七歲時，他到南康跟隨湖陽西山慧照禪師學習。大曆八年，他在衡岳寺希操律師那裡受戒。之後他說：『大丈夫應當依靠佛法來凈化自己，怎麼能拘泥於用布巾擦拭的細小行為呢？』於是他去拜見石頭禪師，秘密地印證心法，然後住在藥山。一天晚上，明月升到高高的山頂，他大笑一聲，聲音傳到澧陽東邊九十多里。那天晚上，澧陽的人都聽到了這個聲音，都說是東家發出的。第二天早上，人們輾轉詢問，互相推測，一直找到藥山。藥山的徒弟們說：『昨天晚上是和尚在山頂大笑嗎？』從此，他的名聲遠揚，到處都很喧鬧。元和年間，李翱擔任考功員外郎，和李景儉關係很好。李景儉被任命為諫議大夫，推薦李翱代替自己。等到李景儉獲罪，李翱也因此被貶為朗州刺史。李翱閑暇時去拜訪唯儼，於是受到啓發而醒悟。李翱第一次見到唯儼時，唯儼拿著經卷看，沒有理睬他。侍者稟告說：『太守在這裡。』李翱的性格比較急躁。
【English Translation】 English version: Venerable Yong also wrote 'Subduing Heresy Essay', using the strength of city walls to correct mad speech. As soon as his influence appeared, the same mistakes of Wu Yun (a Taoist) were repeated. Therefore, he wrote three volumes of 'Overturning Confusion Treatise'. The revival of Eastern Buddhism was truly due to Yong's efforts. In his later years, he traveled to Mount Tiantai and compiled two volumes of 'Gazetteer', which were attached to the new treatise. Venerable Yong had a handsome appearance and a refined demeanor. Successive officials respected him greatly, inviting him to reside in separate quarters and appointing him as the Sangha leader, showing him the highest respect. On the fourteenth day of the eleventh month of the year Wuchen in the Zhenyuan era (788 AD), Venerable Yong passed away due to illness. He left instructions to his disciples, then sat in the lotus position and peacefully passed away in the Dali Dharma Hall. On the fourteenth day of the twelfth month, the disciples, following the monastic rules, placed his coffin in the wilderness north of the temple. He lived to the age of seventy-nine, with fifty years as a monk. The construction of the pagoda began in the eleventh month of the following winter. Lu Huai, a proofreader in the Secretariat, wrote his epitaph. His leading disciples, Zhi Ang, Ling Che, Jin Ming, and Hui Zhao, all showed their talents, and the Chan and Vinaya schools were transmitted to each other. In the eleventh year, Qiu Shangqing, an official of the Ministry of Revenue, erected a stele to commemorate his merits.
Biography of Zen Master Wei Yan of Yaoshan in Langzhou, Tang Dynasty
Venerable Wei Yan, whose lay surname was Han, was a native of Jiang County. From childhood, he was generous, intelligent, and outstanding. At the age of seventeen, he went to Nankang to study with Zen Master Huizhao of Xishan in Huyang. In the eighth year of the Dali era, he received the precepts at Hengyue Temple from Vinaya Master Xicao. Afterwards, he said, 'A great man should rely on the Dharma to purify himself; how can he be meticulous about the trivial act of wiping with a cloth?' Therefore, he went to visit Zen Master Shitou, secretly confirming the Dharma of the mind, and then resided at Yaoshan. One night, the bright moon rose to the top of the high mountain, and he laughed loudly, the sound reaching more than ninety miles east of Liyang. That night, the people of Liyang all heard the sound, saying it came from the east. The next morning, people inquired and speculated, eventually finding Yaoshan. The disciples of Yaoshan said, 'Was it the abbot who laughed loudly on the top of the mountain last night?' From then on, his reputation spread far and wide. During the Yuanhe era, Li Ao served as an official in the Ministry of Personnel and was on good terms with Li Jingjian. Li Jingjian was appointed as a remonstrating official and recommended Li Ao to replace him. When Li Jingjian was convicted, Li Ao was also demoted to be the prefect of Langzhou. Li Ao visited Wei Yan in his spare time and was enlightened. The first time Li Ao met Wei Yan, Wei Yan was reading a scripture and ignored him. The attendant reported, 'The prefect is here.' Li Ao was impatient by nature.
。乃倡言曰。見面不似聞名。儼乃呼翱應唯。曰太守何貴耳賤目。翱拱手謝之。問曰。何謂道邪。儼指天。指凈瓶曰。云在青天水在瓶。翱於時暗室已明疑冰頓泮。尋有偈云。煉得身形似鶴形千株松下兩函經。我來相問無餘說。云在青天水在瓶。又偈。選得幽居愜野情。終年無送亦無迎。有時直上。孤峰頂。月下披雲笑一聲。初翱與韓愈柳宗元劉禹錫為文會之交。自相與述古言法六藉。為文黜浮華尚理致。言為文者韓柳劉焉。吏部常論仲尼既沒諸子異端。故荀孟復之。楊墨之流洗然遺落。殆周隋之世王道弗興。故文中子有作。應在乎諸子左右。唐興房魏既亡失道尚華。至有武后之弊安史之殘。吾約二三子同致君復堯舜之道。不可放清言而廢儒縱梵書而猾夏。敢有邪心歸釋氏者有渝此盟。無享人爵無永天年先聖明神是糾是殛。無何翱邂逅于儼頓了本心。末由戶部尚書襄州刺史充山南東道節度使。復遇紫玉禪翁。且增明道趣。著復性書上下二篇。大抵謂本性明白為六情玷污。迷而不返今牽復之。猶地雷之復見天地心矣。即內教之返本還源也。其書露而且隱。蓋而又彰。其文則像系中庸隱而不援釋教。其理則從真舍妄。彰而乃顯自心。弗事言陳唯萌意許也。韓柳覽之嘆曰。吾道萎遲翱且逃矣。儼陶煉難化護法功多。回是子之
心拔山扛鼎。猶或云易。又相國崔群常侍溫造相繼問道儼能開發道意。以大和二年將欲終告眾曰。法堂即頹矣。皆不喻旨。率人以長木而枝柱之。儼撫掌大笑云。都未曉吾意。合掌而寂。春秋七十云。
系曰。嘗覽李文公復性二篇。明佛理不引佛書。援證而徴取易禮而止。可謂外柔順而內剛逆也。故曰。得像而忘言矣。經云。治世語言皆成正法者。李公有焉。儼公一笑聲徹遐鄉。雖未勞目連遠尋而易例有諸。隆墀永嘆遠壑必盈。道感如然不知其然也。
唐京師章信寺崇惠傳
釋崇惠。姓章氏。抗州人也。稚秫之年見乎器局。鷙鳥難籠出塵心切。往禮徑山國一禪師為弟子。雖勤禪觀多以三密教為恒務。初于昌化千頃最峰頂。結茅為庵。專誦佛頂咒數稔。又往鹽官硤石東山。卓小尖頭草屋多歷年月。復誓志於潛落云寺遁跡。俄有神白惠曰。師持佛頂少結莎訶令密語不圓。莎訶者成就義也。今京室佛法為外教凌轢。其危若綴旒。待師解救耳。惠趨程西上心亦勞止。擇木之故於章信寺掛錫。則大曆初也。三年戊申歲九月二十三日。太清宮道士史華上奏。請與釋宗當代名流。角佛力道法勝負。於時代宗欽尚空門。異道憤其偏重。故有是請也。遂于東明觀壇前架刀成梯。史華登躡如常磴道焉。時緇伍互相顧望推
【現代漢語翻譯】 現代漢語譯本： 心能拔山扛鼎，人們還說這容易。又相國崔群、常侍溫造相繼向道儼請教，希望能啓發他的道意。在大和二年，道儼將要去世時告訴眾人說：『法堂就要倒塌了。』大家都不能領會他的意思，用長木頭去支撐法堂。道儼拍手大笑說：『你們都不明白我的意思。』然後合掌圓寂，享年七十歲。 系曰：我曾經讀過李文公的《復性》二篇，闡明佛理卻不引用佛經，援引和論證只取自《易經》，可以說是外表柔順而內心剛強。所以說：『得到了象卻忘記了言。』《經》中說：『治理世間的語言都能成為正法』，李公就是這樣的人。道儼公的一笑聲響徹遠方，雖然不必勞煩目連去遠處尋找，但《易經》中也有類似的例子。高高的土堆終將崩塌，遙遠的山谷必定充滿水。道的感應就是這樣，不知道它為什麼會這樣。 唐京師章信寺崇惠傳： 釋崇惠，姓章，是杭州人。從小就顯露出不凡的器局，像兇猛的鳥一樣難以被囚禁，出離塵世的心非常迫切。前往徑山拜國一禪師為師。雖然勤于禪觀，但更多地以三密教為日常功課。最初在昌化千頃的最頂峰，結茅為庵，專心誦持佛頂咒多年。又前往鹽官硤石東山，搭建簡陋的草屋住了很多年。後來又發誓到于潛的落云寺隱居。不久，有神告訴崇惠說：『您持誦佛頂咒時，很少加上『莎訶』（Sāhā），導致密語不夠圓滿。『莎訶』的意思是成就。現在京城的佛法被外道欺凌，情況危急得像懸掛的絲帶一樣，等待您去解救。』崇惠於是前往京城，心中也感到勞累和不安。因為選擇住處的原因，在章信寺掛單，那是大曆初年。三年戊申年九月二十三日，太清宮的道士史華上奏，請求與佛教宗派當代的名流，角逐佛力道法的勝負。當時代宗皇帝欽佩和推崇佛門，其他教派憤恨皇帝的偏袒，所以才有這樣的請求。於是在東明觀的壇前，用刀架成梯子。史華攀登梯子就像走平常的臺階一樣。當時僧人們互相觀望，推舉...
【English Translation】 English version: To lift mountains and carry tripods with one's heart, people still say it's easy. Furthermore, the Chancellor Cui Qun and the Attendant Wen Zao successively asked Dao Yan, hoping to inspire his understanding of the Dao. In the second year of Dahe, when Dao Yan was about to pass away, he told everyone: 'The Dharma hall is about to collapse.' Everyone failed to understand his meaning, and they used long timbers to prop up the Dharma hall. Dao Yan clapped his hands and laughed, saying: 'You all do not understand my meaning.' Then he joined his palms and passed away peacefully, at the age of seventy. Commentary: I once read Li Wengong's two essays on 'Returning to Nature,' which elucidated Buddhist principles without quoting Buddhist scriptures, drawing evidence and arguments solely from the 'Book of Changes.' It can be said that he was outwardly gentle but inwardly firm and rebellious. Therefore, it is said: 'Having obtained the image, one forgets the words.' The scripture says: 'The language of governing the world can all become the correct Dharma.' Li Gong was such a person. Dao Yan's laughter resounded far and wide. Although it was not necessary to trouble Maudgalyāyana (Mùlián) to search afar, there were similar examples in the 'Book of Changes.' High mounds will eventually collapse, and distant valleys will surely be filled with water. The response of the Dao is like this, not knowing why it is so. Biography of Chonghui of Zhangxin Temple in the Tang Dynasty Capital: 釋Chonghui (Shì Chónghuì), whose surname was Zhang, was a native of Hangzhou. From a young age, he showed an extraordinary disposition. Like a fierce bird, he was difficult to cage, and his heart was eager to leave the world. He went to Jingshan to become a disciple of Chan Master Guoyi (Guóyī). Although he diligently practiced Chan meditation, he mainly focused on the Three Mysteries (Sanmi) teachings as his daily practice. Initially, he built a thatched hut on the summit of Qianqing in Changhua, and devoted himself to reciting the Ushnishavijaya Dharani (Fódǐng Zhòu) for many years. He then went to Dongshan in Xiashi, Yanguan, and lived in a simple grass hut for many years. Later, he vowed to retreat to Luoyun Temple in Yuqian. Soon, a deity told Chonghui: 'When you recite the Ushnishavijaya Dharani, you rarely add 'Svaha' (Sāhā), which makes the secret words incomplete. 'Svaha' means accomplishment. Now the Buddhist Dharma in the capital is being oppressed by external teachings, and the situation is as precarious as a hanging ribbon, waiting for you to rescue it.' Chonghui then went to the capital, feeling tired and uneasy in his heart. Because of the choice of residence, he stayed at Zhangxin Temple, which was in the early years of Dali. On the 23rd day of the ninth month of the third year of Wushen, the Taoist Shi Hua of Taiqing Palace submitted a memorial, requesting to compete with contemporary famous figures of the Buddhist sect in the power of Buddhist Dharma. At that time, Emperor Daizong admired and revered Buddhism, and other sects resented the emperor's favoritism, so there was such a request. Therefore, in front of the altar of Dongming Temple, a ladder was built with knives. Shi Hua climbed the ladder as if walking on ordinary steps. At that time, the monks looked at each other and recommended...
排且無敢躡者。惠聞之謁開府魚朝恩。魚奏請于章信寺庭樹梯。橫架鋒刃若霜雪然。增高百尺。東明之梯極為低下。時朝廷公貴市肆居民。駢足摩肩而觀此舉。時惠徒跣登級下層。有如坦路曾無難色。復蹈烈火手探油湯。仍餐鐵葉號為䬪饦。或嚼釘線聲猶脆飴。史華怯懼慚惶掩袂而退。時眾彈指嘆嗟。聲若雷響。帝遣中官鞏庭玉宣慰再三。便赍賜紫方袍一副焉。詔授鴻臚卿。號曰護國三藏。敕移安國寺居之。自爾聲彩發越德望峻高。代宗聞是國一禪師親門高足。倍加鄭重焉。世謂為巾子山降魔禪師是也。
系曰。或謂惠公為幻僧歟。通曰。夫於五塵變現者曰神通。若邪心變五塵事則幻也。惠公持三密瑜伽護魔法助其正定。履刃蹈炎斯何足驚乎。夫何幻之有哉。瑜伽論有諸三神變矣。
唐洛陽同德寺無名傳
釋無名。姓高氏。渤海人也。祖宦今西京。乃為洛陽人矣。沖孺之齡舉措卓異。口不嚌辛血性不狎諠嘩。邈矣出塵。故難留滯。年二十八若瘦雁之出籠。投師習學依隨隸同德寺。及精律藏解一字以無疑聞有禪宗思千里而請決舉領整裘開扃見路。辭飛筆健思若涌泉。因隨師遊方訪祖師之遺蹟。得會師付授心印會先語諸徒曰。吾之付法無有名字。因號無名也。自此志歷四方周遊五嶽。羅浮廬阜雙峰𡷗公
【現代漢語翻譯】 現代漢語譯本： 沒有誰敢於攀登。惠聞訊后拜見了開府魚朝恩。魚朝恩上奏請求在章信寺庭院中架設梯子，橫向架設的刀刃鋒利如霜雪一般，增加高度到百尺。相比之下，東明的梯子顯得極為低矮。當時朝廷的公卿貴族、市井居民，肩並肩地擁擠觀看這一舉動。當時惠光著腳登上梯子的下層，如同走在平坦的道路上一樣，沒有絲毫困難的神色。又踩踏烈火，用手探取油湯，還吃鐵葉，稱之為'䬪饦'。或者咀嚼釘子和線，聲音像咬脆糖一樣。史華害怕得慚愧惶恐，用袖子遮面退了下去。當時眾人彈指讚歎，聲音像雷鳴一樣。皇帝派遣中官鞏庭玉前去慰問再三，並賜予紫色方袍一套。詔令授予鴻臚卿，號稱護國三藏。敕令移居安國寺居住。從此聲名遠揚，德高望重。代宗聽說他是國一禪師的親傳高足，更加鄭重對待。世人稱他為巾子山降魔禪師。
系曰：有人說惠公是幻術僧嗎？ 通曰：對於五塵（色、聲、香、味、觸）變現的，叫做神通。如果邪惡的心變現五塵之事，那就是幻術。惠公持三密瑜伽（身密、語密、意密）護魔法，輔助他的正定，踩踏刀刃，蹈入火焰，這有什麼值得驚奇的呢？又有什麼幻術可言呢？《瑜伽論》中有諸神變啊。
唐洛陽同德寺無名傳
釋無名（法號），姓高氏，是渤海人。他的祖先在當時的西京做官，所以他是洛陽人。他從小就舉止不凡，不吃辛辣的食物，天性不喜歡喧譁，超然脫俗，所以難以被世俗所束縛。二十八歲時，像瘦雁飛出籠子一樣，投師學習，依附於同德寺。精通律藏，理解每一個字都沒有疑問，聽說禪宗，就思念千里去請求決斷，整理衣領，打開門路。文思敏捷，下筆如有神，思維像泉水一樣涌出。於是跟隨師父遊歷四方，尋訪祖師的遺蹟。得到會師傳授心印，會師先前對眾弟子說：'我所傳授的佛法沒有名字'，因此號為無名。從此立志走遍四方，周遊五嶽（東嶽泰山、西嶽華山、南嶽衡山、北嶽恒山、中嶽嵩山），羅浮山、廬山、雙峰山、𡷗公...
【English Translation】 English version: No one dared to climb it. When Hui heard of this, he visited Kaifu Yu Chao'en (a high-ranking official). Yu奏 (zòu, reported to the emperor) requesting that a ladder be erected in the courtyard of Zhangxin Temple, with horizontally arranged blades as sharp as frost and snow, increasing the height to a hundred feet. In comparison, the Dongming ladder appeared extremely low. At that time, the court officials, nobles, and common residents of the market crowded shoulder to shoulder to watch this event. At that time, Hui ascended the lower levels of the ladder barefoot, as if walking on a flat road, without any sign of difficulty. He also stepped on raging fire, reached into boiling oil with his hands, and even ate iron leaves, calling it '䬪饦'. Or he would chew nails and wire, the sound like biting brittle candy. Shi Hua, fearful and ashamed, covered his face with his sleeve and retreated. At that time, the crowd snapped their fingers and sighed in admiration, the sound like thunder. The emperor sent the eunuch Gong Tingyu to express his condolences again and again, and bestowed upon him a purple kasaya (a robe worn by Buddhist monks). He was ordered to be granted the title of Honglu Qing (an official title), and was called the Protector of the Nation Tripitaka. He was ordered to move to Anguo Temple to reside. From then on, his reputation spread far and wide, and his virtue and prestige were highly respected. Emperor Daizong heard that he was a close disciple of the National Teacher Yichan, and treated him with even greater respect. The world called him the Demon-Subduing Chan Master of Jinzi Mountain.
Commentary: Some say that Hui was a magician monk? Tong said: That which manifests from the five dusts (form, sound, smell, taste, touch) is called神通 (shéntōng, supernatural power). If an evil mind transforms the affairs of the five dusts, then it is illusion. Hui held the three secrets of Yoga (body, speech, mind) and the Dharma of protection, assisting his 正定 (zhèngdìng, right concentration). Stepping on blades and treading on flames, what is there to be surprised about? What illusion is there to speak of? The Yoga Sutra speaks of the transformations of the gods.
Biography of the Nameless Monk of Tongde Temple in Luoyang, Tang Dynasty
釋無名 (Shì Wúmíng, Monk Wuming - 'Nameless'), whose surname was Gao, was a native of Bohai. His ancestors served as officials in what was then Xijing, so he was a native of Luoyang. From a young age, his actions were outstanding. He did not eat spicy food, and his nature disliked noise and clamor. He was detached from the world, so it was difficult to keep him bound by worldly affairs. At the age of twenty-eight, like a thin goose escaping from its cage, he sought a teacher and studied, joining Tongde Temple. He was proficient in the Vinaya Pitaka (collection of monastic rules), understanding each word without doubt. Hearing of Chan Buddhism, he longed to travel thousands of miles to seek a decision, straightening his robes and opening the way. His writing was swift and powerful, and his thoughts flowed like a spring. Thus, he followed his teacher to travel in all directions, seeking the traces of the ancestral teachers. He received the mind-seal transmission from Master Hui, who had previously said to his disciples: 'The Dharma I transmit has no name,' therefore he was named Wuming ('Nameless'). From then on, he resolved to travel in all directions, touring the Five Sacred Mountains (Mount Tai in the east, Mount Hua in the west, Mount Heng in the south, Mount Heng in the north, and Mount Song in the center), Mount Luofu, Mount Lu, Shuangfeng Mountain, 𡷗公...
鑢嶺牛頭剡溪若耶天臺四明罔不詢問。風格高遠神操朗澈。博識者睹貌便伏。僻見者發言必摧時德宗方納鮮于叔明令狐峘料簡僧尼事。時名有表直諫並停。尋時鮮于叔明令狐峘等流南海百姓。至貞元六年往游五臺居無定所。九年十二月十二日于佛光寺。先食訖儼然坐化。春秋七十二。臘四十三。十一年阇維獲舍利一升。澤潞節度使李抱真。建塔于佛光寺。貞元六年庚午歲也。或云名著疏解彌陀經焉。
唐廬山歸宗寺智常傳
釋智常者。挺拔出倫操履清約。遍參知識影附南泉。同遊大寂之門。乃見江西之道。元和中駐錫廬山歸宗凈院。其徒響應其法風行。無何白樂天貶江州司馬。最加欽重。續以李渤員外元和六年隱嵩少以著作徴起。杜元穎排之。出為虔州刺史南康曾未卒歲。遷江州刺史。渤洽聞多識。百家之書無不該綜。號李萬卷矣。到郡喜與白樂天相遇。因言潯陽廬阜山水之最人物賢哲隱淪。論惠遠遺蹟。遂述歸宗禪師善談禪要。李曰。朝廷金榜早晚有嗜菜阿師名目。白曰。若然則未識食菜阿師歟。白強勸游二林。意同見常耳。及到歸宗李問曰。教中有言。須彌納芥子芥子納須彌。如何芥子納得須彌。常曰。人言博士學覽萬卷書籍還是否耶。李曰。忝此虛名。常曰。摩踵至頂只若干尺身萬卷書向何處著李
俯首無言。再思稱歎。續有東林寺僧神建。講諸經論問觸目菩提。常略提舉。神建不體。乃髮狀訟常示惡境界。時李判區分甚聞詣理。常有異相目耀重瞳。遂將藥熏手。恒磨錯不覺目眥紅。號赤眼歸宗矣。
系曰。佛理幽邃一言蔽之者。玄解之言。逗猛利者藥妙疾輕之驗也。
唐杭州千頃山楚南傳
釋楚南。閩人也。俗姓張氏。爰在髫齡冥然跪于父母前訴志出家。投開元寺曇藹師而受訓焉。當授經法目所經睹輒誦于口。執巾侍盥灑掃應對。頗能謹愿。迨乎冠歲乃落髮焉。詣五臺登戒。就趙郡學相部律。往上都學凈名經。一律一經略通宗旨。則知頓機不甘為漸教縛。遂往芙蓉山。根性未發。謁黃檗山禪師。問答雖多機宜頓了。倏值武宗廢教。南遂深竄林谷。大中興教出遇昇平。相裴公休出撫宛陵。請黃檗出山。南隨侍由此。便詣姑蘇報恩寺專行禪定。足不逾閾僅二十餘載。乾符四年蘇州太守周慎嗣。向風請住寶林院。又請居支硎山。至五年昌化縣令徐正元。與紫溪戍將饒京。同召住千頃慈雲院。訓示禪徒之外。唯儼然在定逾月。或浹旬。光啟三年前兩浙武肅王錢氏。請下山供施。昭宗聞其道化賜其鹿胎衣五事。別赍紫衣。文德六年二月忽雙虹貫堂室。二鹿蹶然入寺。法堂樑折至五月辭眾。後於禪床垂
兩足伸二臂于膝。奄然而卒。春秋七十。僧臘五十六。遷塔于院西隅。大順二年壬子歲二月。宣州孫儒寇錢唐之封略。兵士發塔見南全身不散爪發俱長。悔罪而去。南公平昔著般若經品頌偈一卷破邪論一卷。以枝梧異宗外敵見貴於時也。
唐南嶽七寶臺寺玄泰傳
釋玄泰者。不知何許人也。性摻方正言不浪施。心靜之情義而後動。所居蘭若在衡山之東號七寶臺。不衣蠶縷。時謂泰布納歟。從見德山禪師豁如自適。誓不立門徒逍遙求志。而於詞筆筆若有神。四方後進巡禮相見。皆用平懷之禮。嘗以衡山之陽多被山民莫徭輩斬木燒山損害滋甚。泰作畬山謠。遠邇傳播達於九重。敕責衡州太守禁止。岳中蘭若由是得存。不為延燎泰之力也。終年六十五。臨逝說偈曰。不用剃頭。不須澡浴。一堆猛炎。千足萬足。偈終垂一足而逝。阇維收舍利袝堅固大師塔左營小浮圖焉。又為象骨偈諸禪祖塔銘歌頌等。好事者編聚成集而行於代焉。
唐京兆福壽寺玄暢傳
釋玄暢。字申之。俗姓陳氏。宣城人也。暢爰在弱齡便持異操。戲則聚沙為塔摘葉為香。年九歲于涇邑水西寺。依清逸上人教授經法。年十九削髮。二十歲往福州兜率戒壇受具足戒。聽掇律科深得宗旨。新繒細縷一染色佳。而往越中求聞異說。仰京室
【現代漢語翻譯】 現代漢語譯本：他雙腿伸直，雙手放在膝蓋上，安詳地去世了，享年七十歲，僧齡五十六年。後來，他的塔被遷移到寺院西邊的角落。大順二年壬子年二月，宣州的孫儒侵犯錢塘的邊境，士兵打開塔，發現南公（指代不明）全身沒有腐爛，指甲和頭髮都長長了。士兵們感到後悔，就離開了。南公平時著有《般若經品頌偈》一卷、《破邪論》一卷，因為他善於應對不同的宗派和外來思想，所以在當時很受重視。
唐南嶽七寶臺寺玄泰傳
釋玄泰（法號）這個人，不知道是哪裡人。他天性正直，說話不隨便。心性沉靜，考慮周詳才行動。他居住的蘭若（寺廟）在衡山的東邊，叫做七寶臺。他不穿絲綢做的衣服，當時人們稱他為『泰布納』。他跟隨德山禪師后，豁然開朗，感到非常自在。他發誓不招收門徒，逍遙自在地追求自己的志向。但是他的文筆卻如有神助。四方的後輩前來拜訪，都用平等的禮節對待。曾經因為衡山南面經常被山民莫徭（古代少數民族）等人砍伐樹木燒山，破壞非常嚴重，玄泰寫了《畬山謠》，傳播很廣，傳到了朝廷。皇帝下令責備衡州太守禁止這種行為。衡山中的蘭若因此得以儲存，這都是玄泰的功勞。他享年六十五歲。臨終時說偈語：『不用剃頭，不須澡浴，一堆猛炎，千足萬足。』說完偈語，垂下一隻腳就去世了。火化后，收集了他的舍利，安放在堅固大師塔的左邊，建造了一個小浮屠。他還寫了《象骨偈》以及諸位禪宗祖師的塔銘歌頌等。好事者把這些作品編輯成集，流傳於世。
唐京兆福壽寺玄暢傳
釋玄暢（法號），字申之，俗姓陳氏，是宣城人。玄暢從小就與衆不同，玩耍時會用沙子堆成塔，摘樹葉當香。九歲時，在涇縣的水西寺，跟隨清逸上人學習經法。十九歲時剃度出家，二十歲時前往福州兜率戒壇受具足戒。學習律法，深刻領會了其中的宗旨。他用新絲綢染色，效果很好。後來前往越地，尋求聽聞不同的學說，仰慕京城。
【English Translation】 English version: He stretched out his legs and placed his hands on his knees, passing away peacefully at the age of seventy, with fifty-six years as a monk. Later, his pagoda was moved to the western corner of the monastery. In the second year of Da Shun, the Renzi year, the second month, Sun Ru of Xuanzhou invaded the borders of Qiantang. Soldiers opened the pagoda and found that Nan Gong's (unclear reference) entire body had not decayed, and his nails and hair had grown long. The soldiers felt remorse and left. Nan Gong usually wrote one volume of 'Prajna Sutra Verses' and one volume of 'Treatise on Refuting Heresy,' and because he was good at dealing with different sects and foreign ideas, he was highly valued at the time.
Biography of Xuan Tai of Qibaotai Temple on Mount Nan Yue in the Tang Dynasty
The monk Xuan Tai (Dharma name), it is not known where he was from. He was upright by nature and did not speak carelessly. His mind was calm, and he acted after careful consideration. The Aranya (temple) where he lived was located east of Mount Heng, called Qibaotai. He did not wear clothes made of silk. At that time, people called him 'Tai Buna.' After following Chan Master Deshan, he suddenly became enlightened and felt very comfortable. He vowed not to accept disciples, freely pursuing his aspirations. However, his writing was divinely inspired. Later generations from all directions came to visit, treating him with equal respect. Once, because the southern side of Mount Heng was often subjected to the cutting of trees and burning of mountains by the Yao (ancient ethnic minority) people, causing severe damage, Xuan Tai wrote 'Song of the Burned Mountain,' which spread widely and reached the imperial court. The emperor ordered the prefect of Hengzhou to prohibit this behavior. The Aranya in Mount Heng was thus preserved, all thanks to Xuan Tai's efforts. He lived to the age of sixty-five. As he was dying, he said a verse: 'No need to shave the head, no need to bathe, a pile of fierce flames, a thousand feet, ten thousand feet.' After finishing the verse, he lowered one foot and passed away. After cremation, his relics were collected and placed to the left of the pagoda of Great Master Jiangu, where a small stupa was built. He also wrote 'Elegy on Elephant Bones' and inscriptions and eulogies for the pagodas of various Chan ancestors. Enthusiasts compiled these works into a collection, which circulated in the world.
Biography of Xuan Chang of Fushou Temple in Jingzhao during the Tang Dynasty
The monk Xuan Chang (Dharma name), styled Shenzhi, with the secular surname Chen, was a native of Xuancheng. Xuan Chang was extraordinary from a young age, playing by building pagodas with sand and picking leaves as incense. At the age of nine, at Shuixi Temple in Jingyi County, he studied scriptures with the Venerable Qingyi. At the age of nineteen, he was tonsured and became a monk. At the age of twenty, he went to the Doushuai Ordination Platform in Fuzhou to receive the complete precepts. He studied the Vinaya and deeply understood its principles. He dyed new silk with excellent results. Later, he went to Yue to seek to hear different doctrines, admiring the capital.
西明寺有宣律師舊院多藏毗尼教跡。因棲惠正律師法席。自入京華漸萌頭角。受京城三學大德益廣見聞。方事講談遽鐘堙厄則會昌廢教矣。時京城法侶頗甚彷徨。兩街僧錄靈宴辯章同推暢為首。上表論諫。遂著歷代帝王錄。奏而弗聽。由是例從俗服。寧弛道情。龍蛇伏蟄而待時。玉石同焚而莫救。殆夫武皇厭代宣宗在天。壞戶重開炎崗息熾。暢于大中中凡遇誕辰入內談論。即賜紫袈裟充內外臨壇大德。懿宗欽其宿德蕃錫屢臻。乃奏修加懺悔一萬五千佛名經。又奏請本生心地觀經一部八卷。皆入藏。暢時充追福院首領。又充總持寺都維那。尋署上座。暢講律六十座。度法者數千人。撰顯正記一十卷科六帖名義圖三卷三寶五運三卷。雖祖述舊聞標題新目。義出意表文濟時須。乾符中懿宗簡自上心。特賜師號曰法寶。二年三月二十一日示滅。俗齡七十九僧臘五十九。弟子賜紫惠柔大德師遂宗紹。以其年四月二十五日。窆于長安邑高陽鄉小梁村。四年丁酉歲尚書禮部侍郎崔沆與暢交分殊深。著碑述遺蹟焉。
後唐南嶽般舟道場惟勁傳
釋惟勁。福州長溪人也。節操精苦奉養棲約。破納擁身衣無繒纊。號頭陀焉。初參雪峰便探淵府。乾化中入岳住報慈東藏。亦號三生藏。中見法藏禪師鑒燈。頓了如是廣大法界重重帝
【現代漢語翻譯】 現代漢語譯本： 西明寺的宣律師舊院收藏了很多關於毗尼（Vinaya，戒律）的教法遺蹟。因為棲息于惠正律師的法座之下，自從進入京城后，他的才華逐漸顯露。受到京城三學大德的教益，見聞更加廣博。正當他準備講經說法時，卻遭遇了會昌年間的滅佛事件。當時京城的僧侶們非常彷徨，兩街的僧錄靈宴、辯章共同推舉暢律師為首領，上書論諫，於是撰寫了《歷代帝王錄》，但奏請沒有被採納。因此，大家只好按照規定穿上俗服，寧願放鬆對佛法的追求，像龍蛇一樣潛伏起來等待時機，像玉石一樣與瓦礫一同焚燒而無法挽救。直到武宗去世，宣宗即位，被毀壞的寺院重新開放，佛教又開始興盛。暢律師在大中年間，凡是遇到皇帝誕辰，都會被召入宮中談論佛法，皇帝賜予他紫袈裟，讓他擔任內外道場的臨壇大德。懿宗皇帝欽佩他的高尚品德，多次賞賜他。於是他上奏請求修訂增加《懺悔一萬五千佛名經》，又奏請將《本生心地觀經》一部八卷收入藏經。暢律師當時擔任追福院的首領，又擔任總持寺的都維那，不久又被署為上座。暢律師講律六十次，度化出家的有數千人。撰寫了《顯正記》一十卷、《科六帖名義圖》三卷、《三寶五運》三卷。雖然是根據舊聞進行闡述，但標題新穎，義理深刻，文辭也符合時代的需求。乾符年間，懿宗皇帝親自選拔，特別賜予他『法寶』的稱號。乾符二年三月二十一日圓寂，世壽七十九歲，僧臘五十九年。弟子賜紫惠柔大德師遂宗繼承了他的事業。同年四月二十五日，安葬于長安縣高陽鄉小梁村。四年丁酉年，尚書禮部侍郎崔沆與暢律師交情深厚，撰寫碑文來記述他的遺蹟。
後唐南嶽般舟道場的惟勁傳
釋惟勁，是福州長溪人。他節操高尚，生活簡樸，奉行苦行，穿著破舊的衲衣，身上沒有絲綿。人們稱他為頭陀。最初參拜雪峰禪師，就探得了佛法的精髓。乾化年間，他進入南嶽，住在報慈東藏，也叫三生藏。在那裡，他見到法藏禪師鑒燈，頓時明白瞭如是廣大法界的重重帝網。
【English Translation】 English version: At the old courtyard of Vinaya Master Xuan in Ximing Temple, many traces of Vinaya (Vinaya, monastic discipline) teachings were preserved. Because he resided under the Dharma seat of Vinaya Master Huizheng, his talents gradually emerged after entering the capital. Benefiting from the teachings of the eminent monks of the Three Studies in the capital, his knowledge and understanding broadened. Just as he was about to lecture on the Dharma, he encountered the Buddhist persecution during the Huichang era. At that time, the Sangha in the capital were very bewildered. The Sangha Registrars of the two streets, Lingyan and Bianzhang, jointly recommended Lawyer Chang as their leader and submitted a memorial to the throne. Consequently, he wrote the 'Records of Emperors Through the Ages,' but his request was not heeded. Therefore, everyone had to wear secular clothes according to the regulations, preferring to relax their pursuit of the Dharma, like dragons and snakes hibernating and waiting for the opportunity, like jade and stones being burned together without any way to save them. It was not until Emperor Wuzong passed away and Emperor Xuanzong ascended the throne that the destroyed temples were reopened and Buddhism began to flourish again. During the Dazhong era, whenever it was the emperor's birthday, Lawyer Chang would be summoned to the palace to discuss the Dharma. The emperor bestowed upon him a purple kasaya (robe) and appointed him as a great virtuous monk presiding over the inner and outer Dharma platforms. Emperor Yizong admired his noble virtues and repeatedly bestowed rewards upon him. Therefore, he requested to revise and add the 'Repentance Sutra of 15,000 Buddhas' Names,' and also requested that the 'Bensheng Xindi Guan Jing' (Sutra of the Contemplation of the Ground of Being in the Jataka Stories), one set of eight volumes, be included in the Tripitaka. Lawyer Chang was then the leader of the Zhuifu (Seeking Blessings) Monastery and also served as the chief supervisor of Zongchi Temple, and was soon appointed as the senior seat. Lawyer Chang lectured on the Vinaya sixty times, and thousands of people were ordained as monks. He wrote the 'Xianzheng Ji' (Records of Manifesting the Correct) in ten volumes, the 'Ke Liu Tie Mingyi Tu' (Diagrams of the Names and Meanings of the Six Categories) in three volumes, and the 'Sanbao Wuyun' (Three Jewels and Five Skandhas) in three volumes. Although he elaborated based on old accounts, the titles were novel, the meanings were profound, and the writing met the needs of the time. During the Qianfu era, Emperor Yizong personally selected him and specially bestowed upon him the title 'Dharma Treasure'. He passed away on the twenty-first day of the third month of the second year of Qianfu, at the age of seventy-nine, with fifty-nine years as a monk. His disciple, the virtuous monk Huirou, who was bestowed with a purple robe, Master Suizong, inherited his legacy. On the twenty-fifth day of the fourth month of the same year, he was buried in Xiaoliang Village, Gaoyang Township, Chang'an County. In the fourth year, the year of Dingyou, Cui Hang, the Vice Minister of the Ministry of Rites, had a deep friendship with Lawyer Chang and wrote a stele to record his legacy.
Biography of Weijing of Nanyue Banzhou Practice Place in the Later Tang Dynasty
釋惟勁，Shi Weijing, was a native of Changxi in Fuzhou. He had noble integrity, lived a simple life, practiced asceticism, and wore worn-out patched robes without silk or cotton. People called him a 'dhuta' (ascetic). When he first visited Zen Master Xuefeng, he explored the essence of the Dharma. During the Qianhua era, he entered Nanyue and lived in the East Treasury of Bao'en Temple, also known as the Three Lives Treasury. There, he saw Zen Master Fazang lighting a lamp and suddenly understood the vast Dharma realm like a net of jewels.
網之門因嘆曰。先達聖人具此不思議智慧方便。非小智之所能。又岳道觀中亦設此燈。往因廢教時竊移入仙壇也。有游岳才人達士留題頗多。勁乃嘆曰。盧橘夏熟寧期植在於神都。舜韶齊聞不覺頓忘于肉味。嗟其無識不究本端。盜王氏之青氈以為舊物。認嶺南之孔雀以作家禽。後世安知。於今區別。乃作五字頌。頌五章。覽者知其理事相融燈有所屬。屬在乎互相涉入光影含容顯華嚴性悔。主伴交光非道家之器用也。楚王馬氏奏賜紫署寶聞大師。梁開平中也。勁續寶林傳蓋錄貞元已后禪門祖祖相繼源脈者也。彆著南嶽高僧傳。未知卷數。亦一代禪宗達士文采可觀。后終於岳中也。
系曰。物涉疑似難輒區分。勁公志鑒燈若遺物重獲歸家也。后之人必不敢攘物歸家也。故曰。前事不忘後世之元龜也。
周洛京福先寺道丕傳
釋道丕。長安貴胄里人也。唐之宗室。父從晏襄宗沿堂五院之首。母許氏。為求其息常持觀音普門品。忽夢神光燭身。因爾妊焉。及其誕生挺然岐嶷。端雅其質。屬籍諸親異而愛之如天童子。年始周晬。父將命汾晉。會軍至於霍山沒王事。丕雖童稚聚戲終鮮笑容。七歲忽絕葷膻。每游精舍怡然忘返。遂白母往保壽寺禮繼能法師。尊為軌範。九歲善梵音禮讚。是歲襄宗幸石門隨師往迎駕
【現代漢語翻譯】 現代漢語譯本：網之門因嘆息道：『先前的聖人具備這種不可思議的智慧和方便，不是小聰明的人所能理解的。』又說岳道觀中也設有這種燈，往昔因為廢除佛教時，有人偷偷地將它移入仙壇了。有很多遊歷南嶽的才子名士留下了題詠。勁於是感嘆道：『盧橘在夏天成熟，哪裡能想到是種植在神都的呢？聽到舜的韶樂，便不知不覺地忘記了肉的味道。』可嘆那些無知的人，不探究事物的根本，盜用王氏的青氈當做自己的舊物，把嶺南的孔雀認作是家養的禽鳥。後世的人怎麼知道，如今的區別呢？於是作了五字頌，共五章，讓讀者知道理事相融，燈有所歸屬，歸屬於互相涉入，光影含容，彰顯華嚴的性海。主伴交光，不是道家的器用啊。楚王馬氏上奏朝廷，賜予他紫署寶聞大師的稱號，那是梁開平年間的事。勁續寫了《寶林傳》，大概是記錄貞元以後禪門祖祖相繼的源流。另外還著有《南嶽高僧傳》，不知道有多少卷，也是一代禪宗的通達之士，文采可觀。後來在南嶽去世。 系曰：事物涉及疑似之處，難以輕易區分。勁公的志向和鑑別力，對待燈就像對待遺失之物，重新獲得並歸還家園一樣。後世的人一定不敢搶奪別人的東西歸為己有。所以說：『不忘記過去的經驗教訓，可以作為後世的借鑑。』 周洛京福先寺道丕傳 釋道丕，是長安貴族裡的人，是唐朝的宗室。他的父親跟隨襄宗，是沿堂五院之首。母親許氏，爲了求得兒子，經常持誦《觀音普門品》。忽然夢見神光照身，因此懷孕。等到他出生時，顯得非常聰慧，端莊文雅。親戚們都覺得他很奇異，像對待天上的童子一樣愛護他。他剛滿一歲，父親將要前往汾晉，在霍山遇到軍隊，為國捐軀。道丕雖然年幼，和同伴們玩耍時很少有笑容。七歲時忽然斷絕了葷腥。每次遊玩到寺廟，都怡然自得，忘記回家。於是告訴母親，前往保壽寺拜繼能法師為師，尊敬他為自己的行爲規範。九歲時擅長梵音禮讚。那一年襄宗駕臨石門，道丕跟隨師父前去迎接。
【English Translation】 English version: Wang Zhi Men sighed and said, 'The enlightened sages possessed such inconceivable wisdom and expedient means, which cannot be comprehended by petty intelligence.' He also mentioned that this lamp was also set up in Yue Taoist temple, and it was secretly moved into the immortal altar when Buddhism was abolished in the past. Many talented scholars who traveled to Nanyue left inscriptions. Jin then sighed, 'How could one expect the Luju orange to ripen in summer when it was planted in the capital? Hearing the Shao music of Shun, one unconsciously forgets the taste of meat.' It is lamentable that those ignorant people do not investigate the root of things, stealing the blue felt of the Wang family as their own old belongings, and recognizing the peacock of Lingnan as a domestic fowl. How would later generations know the difference today? Therefore, he composed a five-character ode, consisting of five chapters, so that readers would know that principle and phenomena are integrated, and the lamp has its belonging, belonging to mutual involvement, light and shadow containing, revealing the Huayan nature sea. The intermingling of the principal and accompanying lights is not the function of Taoist instruments. King Ma of Chu memorialized the court and bestowed upon him the title of Great Master Baowen with a purple seal, which was during the Kaiping era of the Liang Dynasty. Jin continued the 'Baolin Zhuan', which probably records the lineage of the Chan school from the Zhenyuan era onwards. He also wrote 'Biographies of Eminent Monks of Nanyue', the number of volumes is unknown, and he was also an accomplished scholar of the Chan school of his generation, with admirable literary talent. He later passed away in Nanyue. Commentary: When things involve suspicion and ambiguity, it is difficult to distinguish them easily. The aspiration and discernment of Jin Gong, treating the lamp like a lost object, regaining it and returning it home. Later generations must not dare to seize other people's belongings as their own. Therefore, it is said: 'Not forgetting the lessons of the past can serve as a reference for future generations.' Biography of Dao Pi of Fuxian Temple in Zhou Luojing 釋Dao Pi (釋 means 'Shì', 道 means 'Dào', 丕 means 'Pī') was a native of a noble family in Chang'an, and a member of the Tang imperial family. His father followed Emperor Xiangzong and was the head of the five courtyards along the hall. His mother, Xu, often recited the 'Universal Gate Chapter of Avalokitesvara Bodhisattva Sutra' (觀音普門品 Guānyīn Pǔmén Pǐn) in order to seek a son. Suddenly, she dreamed of divine light illuminating her body, and thus became pregnant. When he was born, he appeared very intelligent, dignified and elegant. His relatives found him strange and loved him like a celestial child. When he was just one year old, his father was about to go to Fenjin, and encountered the army in Mount Huo and died for the country. Although Dao Pi was young, he rarely smiled when playing with his companions. At the age of seven, he suddenly abstained from meat. Every time he visited the temple, he was happy and forgot to go home. So he told his mother and went to Baoshou Temple to worship Master Ji Neng as his teacher, respecting him as his role model. At the age of nine, he was good at chanting in Sanskrit. That year, Emperor Xiangzong visited Shimen, and Dao Pi followed his master to greet him.
。十九歲學通金剛經義。便行講貫。又駕遷洛京。長安焚蕩。遂揹負其母東征華陰。劉開道作亂。復荷母入華山安止巖穴。時穀麥勇貴每斗萬錢。丕巡村乞食。自專胎息唯供母食。母問還食未。丕對曰。向外齋了。恐傷母意。至孝如此。年二十歲母曰。汝父霍山亡沒戰場之地。骨曝霜露。汝能收取歸葬。不亦孝乎。遂辭老親往霍邑。立草菴鳩工。集聚白骨晝夜誦經。咒之曰。古人精誠所感滴血認骨。我今志為孝子。豈無靈驗者乎。儻群骨中有動轉者。即我父之遺骸也。如是一心注想目未輕舍。數日間果有枯髏。從骨聚中躍出。競騖丕前。搖曳良久。丕即躄踴抱持如復生在。赍歸華陰。是夜其母夢夫歸舍。明辰骨至。其孝感聲譽日高。至二十七歲遇曜州牧婁繼英招丕住洛陽福先彌勒院。即晉道安翻經創浴之地也。天祐三年丙寅濟陰王賜紫衣。後唐莊宗署大師曰廣智。丕于梁朝後主後唐莊宗明宗。凡內建香壇。應制談論多居元席。及晉遷都今東京天福三年詔入梁苑。副錄左街僧事。與傳法阿阇梨昭信大師俱道貌童顏號二菩薩。是故朝貴士庶多請養生之術。丕精勤不懈一佛一禮。佛名經法華金剛仁王上生四經逐一字禮。然其守杜多之行。分衛時至二弟子隨行。開運甲辰歲為左街僧錄。雖臨僧務日課修持。相國李公濤西樞密太
【現代漢語翻譯】 十九歲時，他精通了《金剛經》（Vajra Sutra）的義理，便開始四處講授。後來他護送母親前往洛陽。長安（Chang'an）被焚燬后，他揹著母親向東遷徙到華陰（Huayin）。劉開道（Liu Kaidao）作亂時，他又揹著母親進入華山（Hua Shan），在巖穴中安頓下來。當時穀物和麥子價格昂貴，每斗價值萬錢。丕（Pi）在村裡乞討食物，自己專心致志地進行胎息（一種呼吸法），只爲了供養母親。母親問他是否已經吃過飯，丕回答說：『我已經在外齋戒過了。』恐怕讓母親擔心，他的孝心就是如此。二十歲時，母親說：『你父親在霍山（Huo Shan）的戰場上陣亡，屍骨暴露在霜露之中。你如果能收斂他的遺骨並安葬，不也是一種孝行嗎？』於是他告別年邁的母親前往霍邑（Huoyi），搭建草菴，召集工匠，聚集白骨，日夜誦經。他念咒說：『古人精誠所感，滴血認骨。我如今立志做孝子，難道就沒有靈驗嗎？如果群骨中有動轉的，那就是我父親的遺骸。』像這樣一心專注，眼睛不敢輕易離開。幾天後，果然有一個枯髏，從骨堆中跳出，競相奔向丕，搖曳了很久。丕立刻躄踴抱持，好像父親復生一樣。他帶著遺骨回到華陰。當晚，他的母親夢見丈夫回到家中。第二天早晨，遺骨就到了。他的孝行感動了上天，聲譽日漸高漲。二十七歲時，他遇到曜州牧（Yaozhou Mu）婁繼英（Lou Jiying），被邀請到洛陽福先彌勒院（Luoyang Fuxian Mile Yuan）居住，那裡也是晉朝道安（Dao An）翻譯佛經並建立浴室的地方。天祐三年丙寅年，濟陰王（Jiyin Wang）賜予他紫衣。後唐莊宗（Later Tang Zhuangzong）署名他為大師，稱為廣智（Guangzhi）。丕在梁朝後主（Later Liang Emperor）、後唐莊宗、明宗（Mingzong）時期，凡是宮廷內建立香壇，應制談論，他大多位居首座。等到晉朝遷都到現在的東京（Dongjing），天福三年，皇帝下詔進入梁苑（Liang Yuan），擔任副錄左街僧事（Fuluzuo Jie Sengshi）。他與傳法阿阇梨（Chuanfa Acharya）昭信大師（Zhaoxin Dashi）都道貌童顏，號稱二菩薩。因此，朝廷貴族和士庶百姓大多向他請教養生之術。丕精勤不懈，一佛一禮，佛名經（Foming Jing）、法華經（Fahua Jing）、金剛經（Vajra Sutra）、仁王經（Renwang Jing）、上生經（Shangsheng Jing）逐一字禮。而且他遵守杜多（dhūta）之行，分衛時至，二弟子隨行。開運甲辰年，擔任左街僧錄（Zuojie Senglu）。雖然處理僧務，但每日的功課修持從不間斷。相國李公濤（Li Gongtao）西樞密太
【English Translation】 At the age of nineteen, he mastered the meaning of the 'Vajra Sutra' (Diamond Sutra), and began to lecture extensively. Later, he escorted his mother to Luoyang. After Chang'an (capital city) was burned down, he carried his mother eastward to Huayin. When Liu Kaidao rebelled, he carried his mother into Mount Hua (Hua Shan), settling in a cave dwelling. At that time, grains and wheat were expensive, costing ten thousand coins per dou (a unit of measurement). Pi (name of the monk) begged for food in the village, focusing on practicing breath control (a type of breathing exercise), only to provide for his mother. When his mother asked if he had eaten, Pi replied, 'I have already fasted outside,' fearing to worry her; such was his filial piety. At the age of twenty, his mother said, 'Your father died on the battlefield of Mount Huo (Huo Shan), his bones exposed to frost and dew. If you could collect his remains and bury them, wouldn't that also be an act of filial piety?' So he bid farewell to his elderly mother and went to Huoyi, erected a thatched hut, gathered craftsmen, collected white bones, and recited scriptures day and night. He chanted, 'In ancient times, sincerity moved people to recognize bones by dripping blood. Now I am determined to be a filial son; how can there be no divine response? If among the bones there is movement, then that will be the remains of my father.' Focusing his mind in this way, his eyes dared not lightly leave. After several days, indeed, a dry skull jumped out from the pile of bones, racing towards Pi, swaying for a long time. Pi immediately prostrated himself, embracing it as if his father had come back to life. He carried the remains back to Huayin. That night, his mother dreamed of her husband returning home. The next morning, the bones arrived. His filial piety moved the heavens, and his reputation grew daily. At the age of twenty-seven, he met Lou Jiying (name of an official), the governor of Yaozhou, who invited Pi to reside in the Fuxian Mile Monastery (Fuxian Mile Yuan) in Luoyang, which was also the place where Dao An (name of a monk) of the Jin Dynasty translated scriptures and built a bathhouse. In the year Bingyin of Tianyou three, the Prince of Jiyin (Jiyin Wang) bestowed upon him a purple robe. Emperor Zhuangzong of the Later Tang (Later Tang Zhuangzong) named him a great master, calling him Guangzhi (name of the monk). During the reigns of the Later Liang Emperor (Later Liang Emperor), Emperor Zhuangzong of the Later Tang, and Mingzong (name of an emperor), whenever incense altars were erected in the palace and discussions were held in response to imperial decrees, he mostly occupied the foremost seat. When the Jin Dynasty moved the capital to present-day Dongjing (present-day name of a city), in the third year of Tianfu, the emperor issued an edict to enter Liang Yuan (name of a place), serving as the Deputy Recorder of the Left Street Sangha Affairs (Fuluzuo Jie Sengshi). He and the Dharma-transmitting Acharya (Chuanfa Acharya), Great Master Zhaoxin (Zhaoxin Dashi), both had the appearance of children, and were called the Two Bodhisattvas. Therefore, many nobles and commoners of the court sought from him the art of nourishing life. Pi was diligent and unremitting, making one prostration for each Buddha and each word of the 'Buddha Name Sutra' (Foming Jing), 'Lotus Sutra' (Fahua Jing), 'Diamond Sutra' (Vajra Sutra), 'Benevolent King Sutra' (Renwang Jing), and 'Sutra of the Upper Birth' (Shangsheng Jing). Moreover, he adhered to the practice of dhūta (ascetic practices), and when it was time for alms begging, two disciples accompanied him. In the year Jiachen of Kaiyun, he served as the Sangha Recorder of the Left Street (Zuojie Senglu). Although he handled Sangha affairs, his daily practice never ceased. The Chancellor of State, Li Gongtao (name of an official), and the West Secretarial Grand
傅王公樸翰林承旨陶公谷等無不傾心歸重。至漢乾祐中謝病乞西歸。未允之際。屬漢室凌夷。兵火連作恣行剽掠。丕于廊廡之下倚壁誦唸二日紛拏一無見者。時京城見聞益加欽尚逃歸洛邑。周太祖潛隱所重。廣順元年敕召為左街僧錄。不容陳讓還赴東京居於僧任。世宗尹厘府政。嫌空門繁雜。欲奏沙汰。召丕同議時問難交發開喻其情。且曰。僧之清尚必不露於人前。僧或兇頑而偏游於世上。必恐正施藨[廿/尢/(ㄠ-ㄙ+(衣-〦))]草和蘭茞而芟。方事淘澄金逐沙泥而蕩。大王儲明欲照蓄智當行。為益皇帝邪。為損君親邪。若益君乎不令一物失所。若損親也是壞六和福田。況以天下初平瘡痍未合。乞待后時搜揚未晚。故老子云。治大國如烹小鮮。慮其動則麋爛矣。世宗深然其言。且從停寢。及世宗登極。丕謂僧曰。吾皇宿昔有志。汝當相警護持。堅乞解歸洛陽。又立禮首楞嚴經。二年果敕並毀僧寺並立僧帳。蓋限之也。毀教不深。乃丕之力也。以顯德二年乙卯六月八日微疾。十日令弟子早營粥食云。有首楞嚴菩薩眾多相迎。令鳴椎俄然而化。春秋六十七。僧臘四十七。緇素號哭諸寺具威儀送葬于龍門廣化寺之左立石塔焉。未終之前寺鐘無故嘶嗄。表剎龍首忽焉隕墜。僧澄清夢寺佛殿樑折。極多異兆焉。
{ "translations": [ "現代漢語譯本：傅王公、樸翰林、承旨陶公谷等無不傾心歸向敬重他。到了漢乾祐年間，他以生病為由請求返回西邊，沒有被允許。正值漢朝衰敗，戰火連綿，肆意搶掠。釋丕在廊廡之下靠著墻壁誦經唸佛兩天，紛亂之中沒有人看見他。當時京城裡的人聽說這件事後更加欽佩敬重他，他於是逃回洛陽。周太祖在潛伏時就很器重他。廣順元年，皇帝下令召他為左街僧錄，他不肯接受，但最終還是前往東京就任僧職。世宗治理尹厘府政事時，嫌惡佛門繁雜，想要上奏裁汰僧人。召見釋丕一同商議此事，（釋丕）通過問答交鋒，開導曉喻其中的情理，並且說：『僧人的清高品行必定不會顯露於人前，僧人如果兇惡頑劣，反而會到處遊蕩於世上。必定擔心在去除雜草時，把蘭草和香草也一起除掉。現在應該像淘金一樣，去除沙泥留下真金。大王您如此英明，想要明察事理，就應該蓄積智慧來行事。這樣做是對皇帝有益呢，還是對君王和親人有害呢？如果對君王有益，就不應該讓任何事物失去它應有的位置；如果對親人有害，那就是破壞了六和敬的福田。況且現在天下剛剛平定，百姓的創傷還沒有癒合，請求等待以後再搜查整頓也不晚。所以老子說：治理大國就像烹調小魚，擔心稍微動一下就會弄得稀爛。』世宗深以為然，於是就此作罷。等到世宗登基，釋丕對僧人說：『當今皇上過去就很有志向，你們應當互相警醒，護持佛法。』他堅決請求解除僧職，返回洛陽，又開始設立禮拜《首楞嚴經》的儀式。二年後，果然下令拆毀寺廟，設立僧籍，來限制僧人。毀壞佛教不深，都是釋丕的功勞。在顯德二年乙卯六月初八，他稍微感到不適，初十，他讓弟子早點準備粥飯，說：『有首楞嚴菩薩和眾多聖眾前來迎接。』說完鳴鐘后就安然圓寂了，享年六十七歲，僧臘四十七年。僧俗大眾號啕大哭，各寺廟都以莊嚴的儀式將他安葬在龍門廣化寺的左邊，並立石塔紀念。在他圓寂之前，寺廟的鐘無緣無故發出嘶啞的聲音，塔剎上的龍首忽然墜落，僧人澄清夢見寺廟佛殿的樑折斷，出現了很多奇異的徵兆。", "問：『如何是古佛心？』師云：『碧潭月影。』問：『如何是吹毛劍？』師云：『珊瑚枝枝撐著月。』問：『如何是佛？』師云：『麻三斤。』問：『如何是西來意？』師云：『拄杖橫肩不顧人。』問：『如何是道？』師云：『遍界不藏身。』問：『如何是佛法大意？』師云：『飯後三碗茶。』問：『如何是本來面目？』師云：『老鴉鏡里看。』問：『如何是無縫塔？』師云：『雨點不漏。』問：『如何是學人自己？』師云：『眼中瞳子。』問：『如何是目前機？』師云：『石火電光。』問：『如何是祖師西來意？』師云：『庭前柏樹子。』問：『如何是道？』師云：『墻壁瓦礫。』問：『如何是佛？』師云：『乾屎橛。』問：『如何是禪？』師云：『木頭疙瘩。』問：『如何是佛？』師云：『面饅頭。』問：『如何是佛？』師云：『尿床鬼子。』問：『如何是佛？』師云：『老婢洗腳。』問：『如何是佛？』師云：『猢猻戴帽子。』問：『如何是佛？』師云：『屎里蛆。』問：『如何是佛？』師云：『擔屎漢。』問：『如何是佛？』師云：『瞎驢吃草。』問：『如何是佛？』師云：『猢猻上樹。』問：『如何是佛？』師云：『麻三斤。』問：『如何是佛？』師云：『露柱。』問：『如何是佛？』師云：『竹篦子。』問：『如何是佛？』師云：『拄杖。』問：『如何是佛？』師云：『坑。』問：『如何是佛？』師云：『狗。』問：『如何是佛？』師云：『貓。』問：『如何是佛？』師云：『驢。』問：『如何是佛？』師云：『馬。』問：『如何是佛？』師云：『豬。』問：『如何是佛？』師云：『牛。』問：『如何是佛？』師云：『羊。』問：『如何是佛？』師云：『雞。』問：『如何是佛？』師云：『鴨。』問：『如何是佛？』師云：『鵝。』問：『如何是佛？』師云：『屎。』問：『如何是佛？』師云：『尿。』問：『如何是佛？』師云：『屎橛。』問：『如何是佛？』師云：『尿桶。』問：『如何是佛？』師云：『掃帚。』問：『如何是佛？』師云：『簸箕。』問：『如何是佛？』師云：『桌子。』問：『如何是佛？』師云：『椅子。』問：『如何是佛？』師云：『床。』問：『如何是佛？』師云：『被。』問：『如何是佛？』師云：『枕頭。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師云：『虱子。』問：『如何是佛？』師云：『跳蚤。』問：『如何是佛？』師云：『臭蟲。』問：『如何是佛？』師云：『蟑螂。』問：『如何是佛？』師云：『老鼠。』問：『如何是佛？』師云：『螞蟻。』問：『如何是佛？』師云：『蚊子。』問：『如何是佛？』師云：『蒼蠅。』問：『如何是佛？』師
系曰。周武滅佛法。隋開皇辛亥歲太府丞趙文昌入冥見邕受對。寄語文帝拔救。周世宗澄汰毀私邑勒立僧帳。故說大漸招其惡報。或有入冥見之。並贊成厥事者同居負處。略同周武。未知是乎。
論曰。九重所以成深嚴。七禮其能捍憂患。高墉峻壘加校尉而守之。犀革兕皮介將軍而戰者。君既安所臣亦建功。猶釋門之外侮忽來得法將之中權斯敵。使其大道喪而重複玄剛絕而又張。我有仲由惡言不入。外禦其侮不可暫亡也。嗟乎真教東傳累更年紀。受其艱否屈指可尋。法系有為四相以之遷貿。明雖無損。一輪以之蝕侵桓楚無端。效奔得時而變法。德輿伊始欺孤餘力而責僧。賴遠公之致書。因朝達之抗疏。只成暴政空鯁人情。元魏懷邪周邕尚辯。曇始乃呈其詭跡。道安盛奮其辭鋒。是待秦坑能逃漢律。始安二德疑其住壽應真。出沒其形扶危拯溺者矣。秀也鐘其厄運憤此反常。上箋若攻壘之先登。為法偶犯顏而不死。復禮答權文學難詞蔚成解判。惠立斥呂奉御圖注免橫窺𨵦。兩面俱通。玄嶷造乎甄正。一場賈勇。法明定其化胡。答孔老於李華。名儒懾伏。挫是非於韋氏。辯勢酋強。邕也掩徐獨記于天臺。儼也令李完成的書于復性。其或角史華之術。因躡刀梯。諫德宗之非。乃停沙汰。申答而驚李潡。作謠而占衡山。破邪之
【現代漢語翻譯】 現代漢語譯本： 作者評論說：周武帝滅佛法。隋朝開皇辛亥年，太府丞趙文昌到陰間，見到周邕正在受審訊，托他帶話給隋文帝，希望文帝能夠救他脫離苦難。周世宗整頓佛教，摧毀私人寺廟，勒令僧人登記造冊。所以說他臨終時遭受了惡報。也有人到陰間見到他，並且贊成他所做的事情，這些人與周邕一同住在受苦的地方，情況與周武帝類似。不知道是不是這樣。
評論說：深嚴的宮廷是由重重宮門構成的，禮儀可以抵禦憂患。高高的城墻和堅固的堡壘要依靠校尉來守護，用犀牛皮和兕牛皮製作的盔甲要靠將軍來戰鬥。君主安定了，臣子才能建功立業。如果佛教之外的侵擾突然到來，就好像得到了精通佛法的將領掌握了朝廷大權一樣，這就會成為敵人的幫兇，使得佛教的大道喪失后又重新興起，玄妙的綱常斷絕後又重新恢復。我有子路（仲由）那樣的人，惡言不能進入。抵禦外來的侵擾是片刻也不能忘記的。唉，真正的佛教東傳，經歷了漫長的歲月，所遭受的艱難困苦，屈指可數。佛法與有為之法相互聯繫，四相因此而遷移變化，佛法的光明雖然沒有受到損害，但就像太陽被月亮侵蝕一樣。桓玄和楚王無端作亂，傚法奔命，趁著時機改變法令。德輿最初欺騙孤兒寡母，用剩餘的力量來責難僧人。幸虧有慧遠法師的致書，以及朝廷大臣的抗議，最終只造成了暴政，白白地違背了民情。元魏孝文帝心懷邪念，周邕還巧言辯解。曇始於是呈上他那虛偽的行跡，道安大師奮力用言辭進行反駁。這就像等待秦朝的焚書坑儒，希望能逃脫漢朝的法律一樣。始安和慧遠兩位大師，人們懷疑他們是住世的應真之人，能夠出沒其形，扶危濟困。道秀也遭遇了厄運，憤恨這種反常的現象，上書就像攻打堡壘的先鋒一樣，爲了佛法，冒犯了皇帝的尊嚴而不死。復禮用權變的文學辭藻，寫成了解釋判決的精妙文章。惠立駁斥呂奉御的圖注，避免了橫加窺探的災禍。兩方面都精通，玄嶷致力於甄別正誤，勇敢地進行辯論。法明確定了化胡的策略，用李華的文章回答孔子和老子，使得著名的儒生都感到懾服。在與韋氏的辯論中挫敗了是非，辯論的聲勢非常強大。周邕也隱瞞了徐陵的記載，只記述了天臺宗的事情。慧儼命令李成寫了《復性書》。他們或者效仿角史華的法術，因此登上了刀梯。勸諫唐德宗的過失，於是停止了沙汰僧侶的政策。申澄之的回答震驚了李潡，作歌謠來占卜衡山的事情，破除了邪說。
English version: The author comments: Emperor Wu of the Zhou dynasty extinguished the Buddhist Dharma. In the Xin Hai year of the Kaihuang era of the Sui dynasty, Zhao Wenchang, the Taifu Cheng (Vice Minister of the Treasury), went to the underworld and saw Zhou Yong being interrogated. He was asked to convey a message to Emperor Wen of Sui, hoping that the emperor could save him from suffering. Emperor Shizong of the Zhou dynasty rectified Buddhism, destroyed private temples, and ordered monks to register. Therefore, it is said that he suffered evil retribution at the time of his death. Some people also saw him in the underworld and agreed with what he had done. These people lived in the place of suffering with Zhou Yong, similar to Emperor Wu of the Zhou dynasty. It is not known if this is true.
Commentary: The deep and solemn palace is composed of layers of gates, and rituals can defend against worries. High walls and strong fortresses must rely on the school lieutenant to guard them, and armor made of rhinoceros hide must rely on generals to fight. If the ruler is stable, the ministers can establish meritorious service. If external disturbances of Buddhism suddenly arrive, it is as if a general proficient in Buddhism has seized the power of the court, which will become an accomplice of the enemy, causing the great path of Buddhism to be lost and then revived, and the mysterious principles to be cut off and then restored. I have a person like Zilu (仲由), and evil words cannot enter. Defending against external disturbances cannot be forgotten for a moment. Alas, the true Buddhism was transmitted to the East, and it has experienced a long period of time, and the hardships it has suffered can be counted on one's fingers. The Dharma is connected with conditioned dharmas, and the four characteristics (四相) change accordingly. Although the light of the Dharma has not been damaged, it is like the sun being eclipsed by the moon. Huan Xuan (桓玄) and the King of Chu (楚王) caused trouble for no reason, imitating Benming (奔命), taking the opportunity to change the laws. De Yu (德輿) initially deceived orphans and widows, using the remaining power to blame the monks. Fortunately, there was the letter from Master Huiyuan (慧遠), and the protests from the court officials, which ultimately only caused tyranny and went against the will of the people in vain. Emperor Xiaowen of the Northern Wei dynasty (元魏孝文帝) harbored evil thoughts, and Zhou Yong (周邕) also defended himself cleverly. Tan Shi (曇始) then presented his hypocritical actions, and Master Daoan (道安) vigorously refuted him with words. This is like waiting for the burning of books and burying of scholars by the Qin dynasty, hoping to escape the laws of the Han dynasty. Master Shian (始安) and Master Huiyuan (慧遠), people suspect that they are living Arhats (應真之人), who can appear and disappear, helping the distressed and rescuing the drowning. Dao Xiu (道秀) also encountered misfortune, resenting this abnormal phenomenon, and his memorial was like the vanguard of attacking a fortress. For the sake of the Dharma, he offended the emperor's dignity without dying. Fu Li (復禮) used expedient literary rhetoric to write a brilliant article explaining the judgment. Hui Li (惠立) refuted Lu Fengyu's (呂奉御) illustrations, avoiding the disaster of unwarranted prying. Both sides were proficient, and Xuan Yi (玄嶷) devoted himself to distinguishing right from wrong, bravely arguing. Fa Ming (法明) determined the strategy of converting the barbarians, and answered Confucius and Laozi with Li Hua's (李華) articles, causing famous Confucian scholars to be awed. He defeated right and wrong in the debate with the Wei clan (韋氏), and the momentum of the debate was very strong. Zhou Yong (周邕) also concealed Xu Ling's (徐陵) records, only recording the affairs of the Tiantai sect (天臺宗). Hui Yan (慧儼) ordered Li Cheng (李成) to write the 'Book of Returning to Nature' (《復性書》). They either imitated the magic of Jiao Shihua (角史華), and therefore climbed the ladder of knives. He admonished Emperor Dezong of the Tang dynasty (唐德宗) for his mistakes, and therefore stopped the policy of eliminating monks. Shen Chengzhi's (申澄之) answer shocked Li Yi (李潡), and he made ballads to predict the affairs of Mount Heng (衡山), dispelling heresies.
【English Translation】 Verse: Emperor Wu of Zhou destroyed the Buddha-dharma. In the Xin Hai year of the Kaihuang era of the Sui dynasty, Zhao Wenchang, the Vice Minister of the Treasury, entered the underworld and saw Yong being interrogated. He was asked to convey a message to Emperor Wen, hoping that the emperor could save him from suffering. Emperor Shizong of Zhou rectified Buddhism, destroyed private temples, and ordered monks to register. Therefore, it is said that he suffered evil retribution at the time of his death. Some people also saw him in the underworld and agreed with what he had done. These people lived in the place of suffering with Yong, similar to Emperor Wu of Zhou. It is not known if this is true.
Commentary: The deep and solemn palace is composed of layers of gates, and rituals can defend against worries. High walls and strong fortresses must rely on the school lieutenant to guard them, and armor made of rhinoceros hide must rely on generals to fight. If the ruler is stable, the ministers can establish meritorious service. If external disturbances of Buddhism suddenly arrive, it is as if a general proficient in the Dharma has seized the power of the court, which will become an accomplice of the enemy, causing the great path to be lost and then revived, and the mysterious principles to be cut off and then restored. I have a Zhong You (仲由) who does not allow evil words to enter. Defending against external disturbances cannot be forgotten for a moment. Alas, the true teaching was transmitted to the East, and it has experienced many years, and the hardships it has suffered can be counted on one's fingers. The Dharma is connected with conditioned dharmas, and the four characteristics (四相) change accordingly. Although the light has not been damaged, it is like the sun being eclipsed by the moon. Huan Chu (桓楚) caused trouble for no reason, imitating Ben De Shi (奔得時) to change the laws. De Yu (德輿) initially deceived orphans and widows, using the remaining power to blame the monks. Fortunately, there was the letter from Yuan Gong (遠公), and the protests from the court officials, which ultimately only caused tyranny and went against the will of the people in vain. Emperor Yuan Wei (元魏) harbored evil thoughts, and Zhou Yong (周邕) still defended himself cleverly. Tan Shi (曇始) then presented his deceitful actions, and Dao An (道安) vigorously refuted him with words. This is like waiting for the Qin pit to escape the Han law. Shi An (始安) and Er De (二德) suspected that they were living Ying Zhen (應真), who could appear and disappear, helping the distressed and rescuing the drowning. Xiu (秀) also encountered misfortune, resenting this abnormal phenomenon, and his memorial was like the vanguard of attacking a fortress. For the sake of the Dharma, he offended the emperor's dignity without dying. Fu Li (復禮) used expedient literary rhetoric to write a brilliant article explaining the judgment. Hui Li (惠立) refuted Lu Feng Yu's (呂奉御) illustrations, avoiding the disaster of unwarranted prying. Both sides were proficient, and Xuan Yi (玄嶷) devoted himself to Zhen Zheng (甄正), bravely arguing. Fa Ming (法明) determined the strategy of Hua Hu (化胡), and answered Kong Lao (孔老) with Li Hua's (李華) articles, causing famous Confucian scholars to be awed. He defeated Shi Fei (是非) in the debate with the Wei clan (韋氏), and the momentum of the debate was very strong. Yong (邕) also concealed Xu Ji (徐記) in Tiantai (天臺). Yan (儼) ordered Li Cheng (李成) to write Fu Xing (復性). They either imitated the art of Shi Hua (史華), and therefore climbed the ladder of knives. He admonished Emperor Dezong (德宗) for his mistakes, and therefore stopped the policy of Sha Tai (沙汰). Shen Da (申答) shocked Li Yi (李潡), and he made ballads to occupy Heng Shan (衡山), breaking the evil.
論可宗。鑒燈之頌歸我。以前諸德超世卓然。式遏寇仇鬩墻禦侮。言其薄者則發憤忘食。殊弗防其反汗。其如皋原縱火。蘭艾之臭同焚。樹木摧風。鸞鴟之巢共覆者。其唯會昌滅虐我法之謂乎。從漢至唐凡經數厄。鐘厄爰甚莫甚武宗焉。初有道士趙歸真者。授帝留年之術。寵遇無比。每一對揚。排毀釋氏。宜盡除之。蓋以歸真曾於敬宗朝出入宮掖勢若探湯。及其禍纏暴弒自然事體如漿。京邑諸僧競生誚謗。歸真痛切心骨何日忘之。還遇武皇因緣狎昵署為兩街教授先生。時諫官抗疏宰臣李德裕屢言。歸真懼其動搖。奏迎羅浮鄧元起南嶽劉玄靖入。帝謂神仙坐致由是共為椅角同毀釋門。意報僧譏誚之仇耳。眾輕覆車群噪驚蟄。須彌𦤞[危*瓦]困其劫盡之風。有頂低摧。倚其宿舂之杵。詎云終否。當有復時。大中行廢教之誅。會昌非後天之老。吁咄哉。歸真奇秘之術今古所無。何邪。能寄喜怒於天子之心。雖王晉安期俱弗如也。爾時玄暢法寶大師也。納兩街之請操一割之刀。纂輯古今搜揚經史。成其別錄上其表箋逆龍鱗之手已伸。探虎穴之心且勇。膏盲之疾。圭刀之散何施。混濁之河。銖兩之膠謾解。如皆畏震所謂坐看。暢公手拓不周山。不免共工之觸折也。凡今緇伍無縱毀譏。毀譏小人也。及罹禍毒君子受之。亦猶城門
火而池魚死也。儻云周武不落於阿鼻歸真自登于仙籍。宣宗誅之已塞責矣。是故比丘但自觀身行。莫伺玄門。非干己事。又以空門染習如然無斗四支而傷具體。各是聖人設教無相奪倫。如此行時名真護法也。老氏云。六親不和則有孝子。如無孝子之名。信六親大和也。已上諸公皆家中有競號啕諫乎。因得善父母之名歟。今我傳家止勸將來。二教和同弗望後生。學其訐直。險在其中矣。為君不取。然則臨機可用相事當行。必任弛張勿為膠柱。然後知時名為大法師也。傳又云乎。相時而動無累後人。其斯之謂歟。
宋高僧傳卷第十七 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第十八
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
感通篇第六之一(正傳十五人附見三人)
後魏西涼府檀特師傳
釋檀特師者。一名慧豐。不知何許人也。身雖剃染率略無檢制。飲酒啖肉語默無常。逆論來事後必如言。居於武威肆意狂逸。時宇文仲和為刺史。請之入州。歷觀廄庫乃云。何意畜他官物邪。仲和不諭其旨。怒之不令在城。未幾仲和拒不受代。朝延令獨孤信擒之。仲和身死資財沒官。周文聞之降書召之。檀特至岐州。會齊神武來寇玉壁。檀特曰。狗豈能到龍門邪。
神武果不至龍門而還。侯景未叛。東魏之前忽捉一杖。杖頭刻為獼猴形。令其面常向西日夜弄旃。又索一角弓牽挽之。俄而侯景啟降。尋復背叛歸梁。皆可徴驗。至大統十七年春初。忽著一布帽。周文左右驚問之。檀特曰。汝亦著王亦著也。至三月而魏文帝崩。復取一白絹帽戴之。左右復問之。檀特曰。汝亦著王亦著也未畿丞相夫人薨。后復戴問對同前。尋丞相第二子武邑公薨。其事驗多如此也。俄而病卒。周文命葬之。
後魏晉陽河禿師傳
釋河禿師者。不詳何許人也。魏孝昌中於晉陽市肆間行往。乍愚乍智。作沙門形。時人不測。止呼為河禿師。及齊神武誕第二子洋。文宣帝也。武明太后見家貧甚。與親戚言及家計。正憂饑凍死耳。洋方生數月尚未能言。欻言曰得活。二字分明。太后左右大驚而不敢言。謂為妖怪。時傳禿師神異射事多中。巧誘而至。太后意佔其兒子早言為怪。乃遍見諸子。文襄魏永熙后旁以祿位歷問之。至洋再三舉手指天而已。口無所言。若諸子皆別無舉措矣。后不測其終。
陳新羅國玄光傳
釋玄光者。海東熊州人也。少而穎悟頓厭俗塵。決求名師專修梵行。迨夫成長愿越滄溟求中土禪法。於是觀光陳國利往衡山。見思大和尚開物成化。神解相參。思師察其所由。密
【現代漢語翻譯】 現代漢語譯本： 神武（指北齊奠基者高歡）果然沒有到達龍門就返回了。侯景（南梁將領，后叛變）還未叛亂時，東魏（指高歡建立的東魏政權）之前忽然拿著一根手杖，手杖頭上刻著獼猴的形狀，讓它的面部總是向著西方，日夜玩弄它。又索要了一張角弓來拉動。不久侯景就請求投降，隨即又背叛歸附南梁，這些都可以驗證。到大統十七年（公元551年）春天，忽然戴了一頂布帽子，周文（指宇文泰）的左右侍從驚訝地詢問他。檀特（人名）說：『你們可以戴，王也可以戴。』到三月，魏文帝（指西魏文帝元寶炬）駕崩。又取了一頂白絹帽子戴上，左右侍從又詢問他。檀特說：『你們可以戴，王也可以戴。』不久畿丞相夫人去世。後來又戴帽子，問答和之前一樣。不久丞相的第二個兒子武邑公去世。這些事情應驗了很多。不久檀特就病逝了，周文命令安葬了他。
後魏晉陽河禿師傳
釋河禿師，不清楚是什麼地方的人。魏孝昌年間（公元525-527年）在晉陽的集市上行走，時而愚笨時而聰明，做沙門的打扮。當時的人們無法揣測他，只稱呼他為河禿師。等到齊神武（高歡）生下第二個兒子高洋，也就是後來的文宣帝。武明太后（高歡的妻子婁昭君）見家裡非常貧困，和親戚談論到家裡的生計，正憂愁要被飢餓和寒冷凍死。高洋剛出生幾個月還不能說話，忽然說『得活』兩個字，非常清楚。太后和左右侍從非常驚訝，但不敢說出來，認為這是妖怪。當時傳說禿師非常神奇，射箭的事情大多能射中。於是巧妙地引誘他來到府中。太后想占卜一下她兒子早說話這件事是不是妖怪。於是遍見諸子。文襄帝（高澄，高歡長子），魏永熙皇后（高歡兒媳）用官位和俸祿來輪流詢問他們。到高洋時，他只是再三地舉手指天，口中沒有說話。其他的兒子都沒有什麼特別的舉動。後來人們無法揣測河禿師的結局。 陳新羅國玄光傳
釋玄光，是海東熊州（今韓國公州一帶）人。從小就聰明穎悟，厭惡世俗的塵埃。決心尋找名師，專心修行梵行。等到長大成人，希望越過滄海，到中土尋求禪法。於是前往陳國，前往衡山，拜見思大和尚（慧思），學習開物成化之道，神解相互參證。慧思禪師觀察到他來歷不凡，暗中...
【English Translation】 English version: Shénwǔ (高歡, Gao Huan, the founder of Northern Qi) indeed did not reach Longmen and returned. Before Hóu Jǐng (侯景, a general of Southern Liang who later rebelled) rebelled, before the Eastern Wei (東魏, the Eastern Wei regime established by Gao Huan), he suddenly held a staff, with the head of the staff carved into the shape of a macaque, making its face always face west, playing with it day and night. He also asked for a horn bow to draw it. Soon Hóu Jǐng requested to surrender, and then betrayed and returned to Southern Liang, all of which can be verified. In the early spring of the seventeenth year of Dàtǒng (大統, 551 AD), he suddenly wore a cloth hat, and the attendants around Zhōu Wén (周文, Yuwen Tai) were surprised and asked him. Tántè (檀特, a personal name) said, 'You can wear it, and the king can wear it too.' In March, Emperor Wéndì of Wei (魏文帝, Emperor Yuan Baoju of Western Wei) died. He then took a white silk hat and put it on, and the attendants around him asked him again. Tántè said, 'You can wear it, and the king can wear it too.' Soon, the wife of the Jī Prime Minister died. Later, he wore the hat again, and the questions and answers were the same as before. Soon, the second son of the Prime Minister, Duke Wǔyì, died. These things were verified many times. Soon Tántè died of illness, and Zhōu Wén ordered him to be buried.
The Biography of the Monk Hétū of Jìnyáng in the Later Wei Dynasty
Shì Hétū (釋河禿), it is not clear where he was from. During the Xiàochāng (孝昌) period of the Wei Dynasty (525-527 AD), he walked in the market of Jìnyáng, sometimes foolish and sometimes wise, dressed as a monk. People at that time could not fathom him, and only called him Monk Hétū. When Qí Shénwǔ (齊神武, Gao Huan) gave birth to his second son, Gao Yang, who later became Emperor Wénxuān (文宣帝). Empress Dowager Wǔmíng (武明太后, Lou Zhaojun, Gao Huan's wife) saw that the family was very poor, and talked to relatives about the family's livelihood, worrying about starving and freezing to death. Gao Yang, who was only a few months old and could not speak, suddenly said the two words 'dé huó' (得活, to survive), very clearly. The Empress Dowager and the attendants around her were very surprised, but dared not say it, thinking it was a monster. At that time, it was rumored that Monk Hétū was very magical, and he could hit the target in most archery events. So they cleverly lured him to the mansion. The Empress Dowager wanted to divine whether her son's early speech was a monster. So she saw all the sons. Emperor Wénxiāng (文襄帝, Gao Cheng, Gao Huan's eldest son), Empress Wei Yongxi (魏永熙皇后, Gao Huan's daughter-in-law) took turns asking them with official positions and salaries. When it came to Gao Yang, he just repeatedly pointed to the sky, and there were no words in his mouth. The other sons had no special actions. Later, people could not fathom the end of Monk Hétū. The Biography of Xuánguāng of Silla in the Chen Dynasty
Shì Xuánguāng (釋玄光) was a native of Xióngzhōu (熊州, present-day Gongju area of South Korea) in Hǎidōng (海東). From a young age, he was intelligent and enlightened, and disgusted with the dust of the world. He was determined to seek a famous teacher and concentrate on practicing Brahmacarya. When he grew up, he hoped to cross the sea and seek the Chan Dharma in the Central Plains. So he went to the Chen Dynasty, went to Mount Héng, and met the Great Monk Sī (思大和尚, Huisi), learning the way of opening things and transforming them, and the divine understanding was mutually verified. Chan Master Huisi observed that his origin was extraordinary, secretly...
授法華安樂行門。光利若神錐無堅不犯。新猶劫貝有染皆鮮。稟而奉行勤而罔忒。俄證法華三昧。請求印可。思為證之。汝之所證真實不虛。善護念之令法增長。汝還本土施設善權。好負螟蛉皆成蜾蠃。光禮而垂泣。自爾返錫江南。屬本國舟艦附載離岸。時則彩雲亂目雅樂沸空。絳節霓旌傳呼而至。空中聲云。天帝召海東玄光禪師。光拱手避讓。唯見青衣前導。少選入宮城。且非人間官府。羽衛之設也。無非鱗介。參雜鬼神。或曰。今日天帝降龍王宮請師說親證法門。吾曹水府蒙師利益。既登寶殿次陟高臺。如問而談略經七日。然後王躬送別。其船泛洋不進。光復登船。船人謂經半日而已。光歸熊州翁山。卓錫結茅乃成梵剎。同聲相應得法者蟄戶爰開。樂小回心慕膻者蟻連倏至。其如升堂受莂者一人。入火光三昧一人。入水光三昧二人。互得其二種法門。從發者彰三昧名耳。其諸門生譬如眾鳥附須彌山皆同一色也。光末之滅罔知攸往。南嶽祖構影堂。內圖二十八人。光居一焉。天臺國清寺祖堂亦然。
系曰。夫約佛滅后驗入道之人。以教理行果四法明之則無逃隱矣。去聖彌近者修行成果位證也。去聖稍遙者學教易見理親也。其更綿邈者學教不精見理非諦。夫一念不生前後際斷。斯頓心成佛也。理佛具足行佈施行
【現代漢語翻譯】 現代漢語譯本 傳授《法華安樂行門》。其光明銳利如神錐，沒有堅固的東西不能穿透。其清新猶如劫貝之布，無論被什麼染色都能煥然一新。接受並奉行它，勤勉而不懈怠，不久就能證得《法華三昧》。玄光禪師請求印可，思禪師為他印證說：『你所證悟的真實不虛，好好守護它，使佛法增長。你回到本土，施行善巧方便，好好地使螟蛉變成蜾蠃。』玄光禪師禮拜而流淚。從此返回江南，恰逢本國的船隻裝載貨物離岸，當時彩雲繚亂，美妙的音樂響徹天空，高舉著絳色符節和彩虹旗幟，傳呼著前來迎接。空中傳來聲音說：『天帝召見海東玄光禪師。』玄光禪師拱手避讓，只見青衣童子在前面引導，不久進入宮城，那並非人間的官府，羽林衛隊的設定，也無非是魚龍之類，參雜著鬼神。有人說：『今天天帝在龍王宮降臨，請禪師宣說親證的法門，我們水府眾生蒙受禪師的利益。』玄光禪師登上寶殿，又登上高臺，隨問而談，大約經過七天。然後龍王親自送別。他的船在海上航行卻不能前進。玄光禪師再次登上船，船上的人說才經過半天而已。玄光禪師回到熊州翁山，在那裡搭起茅屋，後來成為一座佛寺。同聲相應，得到佛法的人，蟄居的人家也打開門扉；喜愛小乘佛法而回心向大乘佛法，仰慕佛法的人像螞蟻一樣連線而來。至於升堂入室，得到印證的人，有一人進入火光三昧，一人進入水光三昧，有二人互相得到這兩種法門。從他們所發的三昧而彰顯三昧的名稱。他的門生們，譬如眾鳥依附須彌山，都呈現出同一種顏色。玄光禪師最終圓寂，沒有人知道他去了哪裡。南嶽建立祖師影堂，在裡面繪製了二十八位祖師的畫像，玄光禪師位列其中。天臺國清寺的祖堂也是如此。
系曰：大凡根據佛陀滅度后，來驗證入道的人，用教、理、行、果四法來衡量，就沒有可以逃避或隱藏的了。距離聖人越近的人，修行越容易成果，果位也容易證得。距離聖人稍遠的人，學習教義容易，理解義理也容易。至於更加遙遠的人，學習教義不精，理解義理也不真切。一念不生，前後念頭斷絕，這就是頓悟成佛。理佛具足，行佈施行。
【English Translation】 English version He was granted the Dharma of the 'Peaceful and Joyful Conduct Chapter of the Lotus Sutra' (Saddharma Puṇḍarīka Sūtra Ananda-vihāra-gati). Its light and sharpness were like a divine awl, able to penetrate anything, no matter how strong. Its freshness was like the finest linen, able to make any dye appear new and vibrant. Those who received and practiced it diligently and without error would soon realize the 'Lotus Samadhi' (Saddharma Puṇḍarīka Samadhi). Xuan Guang Chan Master requested endorsement, and Chan Master Si endorsed him, saying, 'What you have realized is true and not false. Protect it well and let the Dharma grow. Return to your homeland and employ skillful means, transforming the '螟蛉' (mínglíng, a kind of wasp that carries larvae back to its nest) into '蜾蠃' (guǒluǒ, another kind of wasp that lays eggs in the larvae carried by the mínglíng, believing them to be its own offspring, a metaphor for transforming others).' Xuan Guang bowed and wept. From then on, he returned to Jiangnan. It happened that ships from his native country were loading cargo to leave the shore. At that time, colorful clouds filled the sky, and elegant music resounded. Crimson banners and rainbow flags were raised, and announcements were made to welcome him. A voice from the sky said, 'The Heavenly Emperor summons Chan Master Xuan Guang from the East Sea.' Xuan Guang bowed and yielded, only to see a boy in green leading the way. Soon, he entered the palace city, which was not like any human government office. The guards and attendants were none other than dragons and other aquatic creatures, mixed with ghosts and spirits. Someone said, 'Today, the Heavenly Emperor has descended to the Dragon King's palace to invite the Master to speak about the Dharma he has personally realized, so that we, the beings of the water realm, may benefit from the Master.' Xuan Guang ascended the precious hall and then the high platform, answering questions and speaking for about seven days. Then, the Dragon King personally bid him farewell. His ship sailed on the ocean but could not move forward. Xuan Guang boarded the ship again, and the sailors said that only half a day had passed. Xuan Guang returned to Mount Weng in Xiong Prefecture, where he built a thatched hut, which later became a Buddhist temple. Those who resonated with his teachings and attained the Dharma opened their doors, and those who had turned away from the lesser vehicle and yearned for the greater vehicle came like ants. As for those who entered the hall and received endorsement, one person entered the 'Fire Light Samadhi' (Agni-prabha Samadhi), one person entered the 'Water Light Samadhi' (Udaka-prabha Samadhi), and two people mutually attained these two kinds of Dharma. The names of the Samadhis were revealed from the Samadhis they had developed. His disciples were like birds attached to Mount Sumeru, all appearing the same color. No one knew where Xuan Guang Chan Master went when he finally passed away. Nanyue established an ancestral hall, in which portraits of twenty-eight patriarchs were painted, and Xuan Guang was among them. The ancestral hall of Guoqing Temple on Mount Tiantai is also like this.
Commentary: In general, to verify those who have entered the path after the Buddha's Parinirvana, using the four Dharmas of teaching, principle, practice, and result, there is no way to escape or hide. Those who are closer to the Sage are more likely to achieve results in their practice and attain the fruit of enlightenment. Those who are slightly further from the Sage find it easier to learn the teachings and understand the principles. As for those who are even further away, their learning of the teachings is not precise, and their understanding of the principles is not genuine. When a single thought does not arise and the thoughts before and after are cut off, this is sudden enlightenment and becoming a Buddha. The Buddha of principle is complete, and the practice of giving is carried out.
。曾未嘗述行佛。具體而微。東夏自六祖已來。多談禪理少談禪行焉。非南能不說行。且令見道如救頭然。之故。南嶽思師切在兼修乘戒俱急。是以學者驗諸行果。其如入火光三昧者。處胎經中以禪定攝意入火界三昧剎土洞然。愚夫謂是遭焚。若入水界三昧。愚夫見謂為水投物于中。菩薩心如虛空不覺觸嬈者。此非二乘所能究盡也。斯乃急於行果焉無令口說而身意不修何由助道耶。
隋江都宮法喜傳
釋法喜。南海人也。形容寢陋短弱迂疏。可年四十許。嶺表耆老咸言。兒童時見識之顏貌如今無異。蠻蜒間相傳云。已三百歲矣。亦自言。舊識廬山慧遠法師。說晉宋朝事歷歷如信宿前耳。平素時悄然見人必語語必含深意。吉兇之徴有如影響。人亦不欲與喜相見。懼直言災惡忤逆意也。陳朝馬靜為廣州刺史。方上任喜直入州上廳事。畫地作馬頭形。以示其子而去。靜本扶風名族。雄勇多武略。不閑事體。及臨州也每出行部從甲士數萬。旌旗劍戟若虹霓映乎霜雪。言以此可用威邊徼。其奢僣過度。王者之不若。被人誣告謀反。靜懼即遣妻子百餘人入朝示無圖變。陳主猶惑遣臨汝侯觀其形勢。曰必有反狀便可行戮。實無逆謀直往代之。臨汝利其財產至州不驗是非。靜恃心無異束手詣臨汝。便叱左右擒而斬之。此畫
【現代漢語翻譯】 現代漢語譯本：他從未講述過修行的佛。具體而微。東夏（指中國東部地區）自從六祖慧能以來，大多談論禪理而很少談論禪行。並非慧能大師不講修行，而是要讓人們見道如同頭燃一樣緊迫。因此，南嶽懷讓禪師非常重視禪定和戒律的兼修並重。所以，學習的人要驗證修行的結果。例如，進入火光三昧（一種禪定狀態）的人，在《處胎經》中說，以禪定攝持意念進入火界三昧，剎土（佛土）洞然。愚笨的人會認為是遭遇焚燒。如果進入水界三昧，愚笨的人會看到如同把東西投入水中。菩薩的心如同虛空，不覺得有任何觸動或擾亂。這些不是二乘（聲聞乘和緣覺乘）所能徹底理解的。這正是因為急於驗證修行的結果，不要只是口說而身心不修行，這樣如何幫助證道呢？
隋江都宮法喜傳
釋法喜，南海人。容貌醜陋矮小虛弱。大約四十多歲。嶺南的老人們都說，兒童時見到的法喜的容貌和現在沒有區別。當地人之間相傳，說他已經三百歲了。他也自己說，以前認識廬山慧遠法師。說起晉宋時期的事，就像昨天發生的一樣。平時沉默寡言，見到人必定說話，說的話必定包含深刻的含義。吉兇的徵兆就像回聲一樣靈驗。人們也不想和法喜相見，害怕他直言災禍，觸犯了他的意思。陳朝的馬靜擔任廣州刺史。剛上任時，法喜直接進入州府大廳，在地上畫了一個馬頭的形狀，以此來暗示他的兒子，然後就離開了。馬靜本來是扶風的名門望族，雄壯勇猛，擅長武略，不熟悉政事。等到他到廣州上任時，每次出行都帶著數萬名士兵，旌旗劍戟如同彩虹映照在霜雪上。他說這樣可以用來威懾邊境。他的奢侈僭越超過了王者。被人誣告謀反。馬靜害怕，就派遣妻子兒女一百多人入朝，表示自己沒有謀反的意圖。陳朝皇帝仍然疑惑，派遣臨汝侯去觀察他的形勢，說如果他有謀反的跡象，就可以殺了他。實際上馬靜沒有謀反的意圖，臨汝侯直接去代替他。臨汝侯貪圖他的財產，到了廣州不驗證是非，馬靜因為自己沒有異心，就束手就擒，聽憑臨汝侯處置。臨汝侯就呵斥左右，把他抓起來殺了。這就是畫
【English Translation】 English version: He never narrated the Buddha who practices. Detailed and subtle. Since the Sixth Patriarch Huineng in Dongxia (eastern part of China), most people talk about Chan (Zen) principles but rarely talk about Chan practice. It's not that Huineng didn't talk about practice, but to make people see the Dao (the Way) as urgently as if their head was on fire. Therefore, Nanyue Huairang Zen Master emphasized the equal importance of both Chan meditation and precepts. So, those who study should verify the results of their practice. For example, those who enter the Fire Light Samadhi (a state of meditation), as stated in the 'Embryo Sutra,' use Chan meditation to control their thoughts and enter the Fire Realm Samadhi, and the Buddha land becomes clear. Foolish people would think they are being burned. If they enter the Water Realm Samadhi, foolish people would see it as throwing something into the water. The mind of a Bodhisattva is like empty space, not feeling any touch or disturbance. These are not things that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can fully understand. This is precisely because they are eager to verify the results of their practice, and not just talk about it without cultivating their body and mind. How can this help in attaining the Dao?
Biography of Faxi of Jiangdu Palace in the Sui Dynasty
釋 Faxi, a native of the South Sea. His appearance was ugly, short, weak, and eccentric. He was about forty years old. The elders of Lingnan all said that Faxi's appearance as a child was no different from now. It was rumored among the locals that he was already three hundred years old. He also said himself that he used to know the Venerable Huiyuan of Mount Lu. When talking about the events of the Jin and Song dynasties, it was as if they had happened just yesterday. Usually, he was taciturn, but when he met people, he would definitely speak, and his words would contain profound meanings. The signs of good and bad fortune were as accurate as echoes. People also did not want to see Faxi, fearing that he would speak directly about disasters and offend his intentions. Ma Jing of the Chen Dynasty served as the governor of Guangzhou. When he first took office, Faxi went directly into the hall of the state government and drew the shape of a horse's head on the ground, using it to imply his son, and then left. Ma Jing was originally from the prestigious Ma clan of Fufeng, brave and martial, skilled in military strategy, and unfamiliar with political affairs. When he arrived in Guangzhou to take office, he would bring tens of thousands of soldiers with him every time he went out, and the banners, flags, swords, and halberds were like rainbows reflecting on the frost and snow. He said that this could be used to deter the border. His extravagance and presumption exceeded that of a king. He was falsely accused of plotting a rebellion. Ma Jing was afraid, so he sent more than a hundred of his wives and children to the court to show that he had no intention of rebellion. The Chen emperor was still suspicious and sent the Marquis of Linru to observe his situation, saying that if he had any signs of rebellion, he could kill him. In reality, Ma Jing had no intention of rebellion, and the Marquis of Linru went directly to replace him. The Marquis of Linru coveted his property, and when he arrived in Guangzhou, he did not verify the truth. Ma Jing, because he had no disloyal intentions, surrendered and allowed the Marquis of Linru to dispose of him. The Marquis of Linru scolded his subordinates, arrested him, and killed him. This is the drawing of
地之明效矣。喜之先見皆同此類。煬帝聞之追來揚州。未久宮內樹一堂新成。喜匆匆升堂。觀覽俄驚走下階唱言。幾壓殺。其日夜闌大雨堂崩。斃者數人。其後又于宮內環走言索羊頭帝聞惡之責以狂言。敕鎖著一室數日。三衛於市見喜坦率遊行。還奏敕所司覆驗禁閉之處。門鎖如故。守當者云喜見在室內。於是開戶見袈裟覆一聚白骨。其鎖貫項骨不脫。帝甚驚怪。敕遣長史王恒疾往驗之。袈裟覆白骨骨皆鉤鎖相連。鐵鎖縻其項骨。帝聞愕然稱歎。尤增信重。敕令勿輕搖盪。曰聖者神變無方。至暮喜還在室。或言或笑。守門復奏。帝令脫鎖縱其所適。有於一日赴數家齋食。或時飲酒啖肉都無拘忌。俄而有疾。常所臥床自撤薦席。[打-丁+親]簀而欹寢。令人于下鋪炭甚熾。數日而終。半身焦爛。葬于香山寺側。后四年南海郡奏。喜見還在郡。敕遣開棺空無所有矣。
隋洺州欽師傳
釋欽師者。不知何許人也。大業中至廣平形神乖謬造次難知。發語不常既往爰中。見靈通寺樹磚浮圖五級。欲務高敞工作肴雜。欽望而笑。謂寺眾曰。造此奚為。眾曰。功德佛事須用壯觀。法師何斯怪問耶。笑曰。造烽火樓也。當時緇伍互相非之曰。風狂輩言何可取。至九年塔尚未成。賊寇四起州官警嚴。于浮圖上置候望烽火。
【現代漢語翻譯】 現代漢語譯本： 這是地藏菩薩顯現神通的明顯例子。類似的事情還有，喜僧人預先看到了未來的事情。隋煬帝聽說后，派人到揚州追趕他。不久，皇宮內新建成一座殿堂。喜僧人匆匆忙忙地登上殿堂，觀看了一會兒，突然驚恐地跑下臺階，喊道：『要被壓死了！』當天夜裡，下起大雨，殿堂倒塌，壓死了幾個人。 後來，喜僧人又在皇宮內環繞奔跑，喊著要羊頭。隋煬帝聽了，厭惡他的瘋癲言語，下令將他鎖在一間屋子裡關了幾天。三衛士兵在市場上看到喜僧人坦率自然，回來稟告皇上，皇上命令有關部門重新檢查關押喜僧人的地方。門鎖完好如初，看守的人說喜僧人就在屋裡。於是打開門，看見一件袈裟覆蓋著一堆白骨，鎖鏈穿過頸骨沒有脫落。隋煬帝非常驚訝，命令長史王恒迅速前去查驗。袈裟覆蓋著白骨，骨頭都用鉤鎖相連，鐵鎖纏繞著頸骨。隋煬帝聽了，驚愕地稱讚，更加信重他，命令不要輕易搖動這些骨頭，說：『聖者的神通變化莫測。』到了晚上，喜僧人又回到屋裡，有時說話，有時笑著。守門人再次稟告皇上，隋煬帝命令解開鎖鏈，任他去想去的地方。喜僧人有時一天去好幾家吃齋飯，有時喝酒吃肉，都毫無顧忌。不久，他得了病，自己從常睡的床上撤下草蓆和竹蓆，斜靠著睡覺，讓人在床下鋪上很旺的炭火。幾天後就去世了，半個身子被燒焦。被埋葬在香山寺旁邊。四年後，南海郡上奏說，喜僧人又出現在郡里。隋煬帝下令打開棺材，裡面空無所有。
隋洺州欽師傳
釋欽師，不知道是哪裡人。大業年間來到廣平，行為舉止怪異，難以捉摸。說話不按常理，但有時又能說中。他看到靈通寺建造五級磚塔，想要務求高大敞亮，工程複雜。欽師望著塔笑著對寺里的僧人說：『造這個幹什麼？』僧人說：『爲了功德佛事，需要壯觀。法師為什麼問這麼奇怪的問題？』欽師笑著說：『造烽火樓啊。』當時僧人們互相指責他說：『這是個瘋子說的話，怎麼能相信呢？』到了大業九年，塔還沒有建成，盜賊四起，州官警惕戒嚴，在塔上設定了瞭望烽火的設施。
【English Translation】 English version: This is a clear manifestation of the miraculous power of Dizang Bodhisattva (Earth Store Bodhisattva). Similar incidents include the monk Xi (Joy) foreseeing future events. Emperor Yang of Sui (Sui Yangdi) heard of this and sent people to Yangzhou to pursue him. Soon after, a new hall was built in the palace. Monk Xi hurriedly ascended the hall, observed for a while, and suddenly ran down the steps in fear, shouting, 'I'm going to be crushed!' That night, it rained heavily, and the hall collapsed, killing several people. Later, Monk Xi ran around in the palace, shouting for sheep heads. Emperor Yang of Sui, disgusted by his mad words, ordered him to be locked in a room for several days. The three guards saw Monk Xi being frank and natural in the market and reported back to the emperor, who ordered the relevant departments to re-examine the place where Monk Xi was imprisoned. The door lock was intact, and the guards said that Monk Xi was inside. So they opened the door and saw a kasaya (monk's robe) covering a pile of white bones, with a chain piercing the neck bone without coming loose. Emperor Yang of Sui was very surprised and ordered the chief scribe Wang Heng to quickly go and examine it. The kasaya covered the white bones, and the bones were connected with hooks and chains, with an iron chain wrapped around the neck bone. Emperor Yang of Sui was astonished and praised him, and became even more respectful, ordering not to shake the bones lightly, saying, 'The miraculous powers of the sage are unpredictable.' In the evening, Monk Xi returned to the room, sometimes speaking, sometimes laughing. The gatekeeper reported to the emperor again, and Emperor Yang of Sui ordered the chains to be unlocked, allowing him to go wherever he wanted. Monk Xi sometimes went to several families for vegetarian meals in a day, and sometimes drank alcohol and ate meat, without any restraint. Soon after, he fell ill and removed the straw and bamboo mats from his usual bed, leaning to sleep, and had people put very hot charcoal under the bed. He died a few days later, with half of his body burned. He was buried next to Xiangshan Temple. Four years later, the Nanhai Prefecture reported that Monk Xi had reappeared in the prefecture. Emperor Yang of Sui ordered the coffin to be opened, and it was empty.
Biography of Master Qin of Mingzhou in the Sui Dynasty
The Venerable Qin (Reverence), it is not known where he came from. During the Daye era (Sui Dynasty), he came to Guangping, his behavior was strange and unpredictable. His speech was unconventional, but sometimes he could speak accurately. He saw Lingtong Temple building a five-story brick pagoda, wanting to make it tall and bright, with complex construction. Venerable Qin looked at the pagoda and smiled, saying to the monks in the temple, 'What are you building this for?' The monks said, 'For meritorious Buddhist deeds, it needs to be magnificent. Why does the Venerable Master ask such a strange question?' Venerable Qin smiled and said, 'Building a beacon tower!' At that time, the monks blamed each other, saying, 'These are the words of a madman, how can they be believed?' By the ninth year of Daye, the pagoda had not yet been completed, and bandits rose up everywhere, and the state officials were vigilant and on guard, setting up facilities for watching beacon fires on the pagoda.
方信欽言不妄矣。在所耆舊亦不知欽從何而來。止宿之處亦無軌跡。然則時時變身在豕彘之牢。即隨㹠狶群隊童子。馬世達等數人睹欽始變之時。乃停留伺察意更觀其復人形也。後果忽復形。卻于看人之後大叫曰。爾輩欲何所觀耶。群人驚愕合掌拜之其變無常皆若此也。及天下喪亂。亦失欽聲跡矣。
系曰。魏隋之僧且多應現者何。通曰。菩薩作用隨類化身。以神通為遊戲耳。于遊戲而利益世主焉。或曰。魏齊陳隋與宣師耳目相接。胡不入續傳耶。通曰。有所不知蓋闕如也。亦猶大宋文軌既同土疆斯廣。日有奇異良難遍知。縱有某僧也其奈史氏未編傳家無據。故亦闕如弗及錄者。留俟后賢者也。
唐泗州普光王寺僧伽傳(木叉慧儼慧岸)
釋僧伽者。蔥嶺北何國人也。自言俗姓何氏。亦猶僧會本康居國人便命為康僧會也。然合有胡梵姓名。名既梵音。姓涉華語。詳其何國在碎葉國東北。是碎葉附庸耳。伽在本土少而出家。為僧之後誓志遊方。始至西涼府。次歷江淮。當龍朔初年也。登即隸名于山陽龍興寺。自此始露神異。初將弟子慧儼同至臨淮。就信義坊居人乞地下標。志之言。決於此處建立伽藍。遂穴土獲古碑。乃齊國香積寺也。得金像衣葉刻普照王佛字。居人嘆異云。天眼先見。吾曹安得不捨
【現代漢語翻譯】 現代漢語譯本： 方信欽說的話不是虛假的。他以前認識的人也不知道方信欽是從哪裡來的，他居住的地方也沒有任何軌跡。這樣說來，他時常變身在豬圈裡，和豬群、小孩子們在一起。馬世達等幾個人看到方信欽開始變身的時候，就停下來觀察，想要看看他恢復人形的樣子。結果他果然恢復了人形，卻在看到人們之後大叫道：『你們這些人想要看什麼呢？』眾人驚愕，合掌拜他，他的變化無常都是這樣的。等到天下喪亂的時候，也就失去了方信欽的音訊了。
系曰：魏、隋時期的僧人有很多顯現神蹟的，這是為什麼呢？ 通曰：菩薩的作用是隨著不同的種類化身，以神通作為遊戲罷了，在遊戲中利益世間的主宰。有人說：魏、齊、陳、隋這些朝代與宣律師（道宣律師）的時代耳目相接，為什麼不把這些事蹟收入續傳呢？ 通曰：這是有所不知，大概是遺漏了。也就像大宋朝文軌統一，疆域廣闊，每天都有奇異的事情發生，實在難以全部知曉。即使有某位僧人有事蹟，但是史官沒有編入傳記，家族也沒有記載，所以也就遺漏了，沒有記錄。留待後來的賢人去發掘吧。
唐泗州普光王寺僧伽傳（木叉、慧儼、慧岸）
釋僧伽（Samgha）這個人，是蔥嶺（Pamir Mountains）以北何國（Kushan）人。他自己說俗家姓何，就像僧會（Samghadeva）本來是康居國（Kangju）人，所以就叫他康僧會一樣。大概是因為他既有胡人的梵語姓名，又有漢人的姓氏。詳細考察他的何國，在碎葉國（Suyab）的東北，是碎葉的附屬國。僧伽在本土從小就出家，成為僧人之後立志遊歷四方，先到西涼府（Wuwei, Gansu），然後經過江淮（Yangtze and Huai River region）。當時是龍朔（Longshuo）初年（661-663 AD）。他隨即在山陽（Shanyang）龍興寺（Longxing Temple）登記。從此開始顯露神異。起初他帶著弟子慧儼（Huiyan）一同來到臨淮（Linhuai），向信義坊（Xinyi Ward）的居民乞求地下的標記。他指著一個地方說，一定要在這裡建立伽藍（samghārāma，寺廟）。於是挖掘土地，得到古碑，是齊國（Qi Dynasty）香積寺（Xiangji Temple）的遺物。得到金像，衣葉上刻著普照王佛（Universal Illumination King Buddha）的字樣。居民們感嘆奇異，說：『天眼先看到了，我們怎麼能不捨棄呢？』
【English Translation】 English version: Fang Xinqin's words were not false. The old acquaintances did not know where Fang Xinqin came from, and there were no traces of his dwelling place. Thus, he often transformed himself in pigsties, among herds of pigs and children. Ma Shida and several others saw Fang Xinqin begin to transform and stopped to observe, intending to see him return to human form. As a result, he indeed returned to human form, but after seeing the people, he shouted, 'What do you want to see?' The crowd was astonished and bowed to him with their palms together. His transformations were all like this. When the world was in chaos, Fang Xinqin's whereabouts were lost.
It is said: Why were there so many monks in the Wei and Sui dynasties who manifested miracles? Tong said: The function of a Bodhisattva is to transform into different forms according to different beings, using supernatural powers as a game, and benefiting the lords of the world in the game. Someone said: The Wei, Qi, Chen, and Sui dynasties were contemporary with Lawyer Xuan (Daoxuan), why were these events not included in the sequel? Tong said: This is due to ignorance, probably omissions. It is like the Great Song Dynasty, where the writing system was unified and the territory was vast. Strange things happened every day, and it was difficult to know everything. Even if a certain monk had deeds, but the historian did not include them in the biography, and the family had no records, so they were omitted and not recorded. Let us leave it to later sages to discover.
Biography of Samgha (Mucha, Huiyan, Huian) of Puguangwang Temple in Sizhou, Tang Dynasty
The monk Samgha (Samgha) was a native of the He country (Kushan) north of the Pamir Mountains (Congling). He himself said that his secular surname was He, just as Samghadeva (Seng Hui) was originally from Kangju (Kangju), so he was called Kang Seng Hui. Probably because he had both a foreign Sanskrit name and a Chinese surname. A detailed examination of his He country shows that it was northeast of Suyab (Suyab) and a vassal state of Suyab. Samgha left home at a young age in his native land and vowed to travel around after becoming a monk. He first went to Xiliang Prefecture (Wuwei, Gansu), and then passed through the Yangtze and Huai River region (Jianghuai). It was in the early years of Longshuo (661-663 AD). He immediately registered at Longxing Temple (Longxing Temple) in Shanyang (Shanyang). From then on, he began to show supernatural powers. At first, he came to Linhuai (Linhuai) with his disciple Huiyan (Huiyan) and begged the residents of Xinyi Ward (Xinyi Ward) for underground markers. Pointing to a place, he said that a samghārāma (samghārāma, temple) must be built here. So he dug up the soil and obtained an ancient stele, which was the relic of Xiangji Temple (Xiangji Temple) in the Qi Dynasty (Qi Dynasty). He obtained a golden statue with the words 'Universal Illumination King Buddha' (Puzhao Wang Fo) engraved on the clothing leaves. The residents exclaimed in amazement and said, 'The heavenly eye saw it first, how can we not give it up?'
乎。其碑像由貞元長慶中兩遭災火。因亡蹤矣。嘗臥賀跋氏家。身忽長其床榻各三尺許。莫不驚怪。次現十一面觀音形。其家舉族欣慶倍加信重。遂舍宅焉。其香積寺基。即今寺是也。由此奇異之蹤旋萌不止。中宗孝和帝景龍二年遣使詔赴內道場。帝御法筵言談造膝。占對休咎契若合符。仍褒飾其寺曰普光王。四年庚戌示疾。敕自內中往薦福寺安置。三月二日儼然坐亡。神彩猶生止瞑目耳。俗齡八十三。法臘罔知。在本國三十年。化唐土五十三載。帝慘悼黯然。於時穢氣充塞。而形體宛如。多現靈蹟。敕有司給絹三百疋俾歸葬淮上。令群官祖送。士庶填𨶮。五月五日抵於今所。帝以仰慕不忘。因問萬回師曰彼僧伽者。何人也。對曰。觀音菩薩化身也。經可不云乎。應以比丘身得度者。故現之沙門相也。初伽化行江表止嘉禾靈光寺。彼澤國也。民家漁梁矰弋交午。伽苦敦喻。其諸殺業陷墮於人。宜疾別圖生計。時有裂網折竿者多矣。伽閑而宴息。見神告曰。天方亢陽百姓苗死。身胡藏其懶龍耶。伽曰。為之奈何。神曰。若今夕但小指出窗隙外。其如人何。伽依之。其夜霆擊異常。質明視指微有紅線脈焉。伽曰。吾與此壤無緣。乃行抵晉陵。見國祥寺荒廢。乃留衣于殿梁而去。後人聞異香芬馥。伽嘗記之曰。伊寺有人王重
興去。三十年後果有僧。俗姓全為檀那矣。通天萬歲中於山陽眾中。懸知嫌鄙伽者。乃昌言曰。吾有五十萬錢奉助功德。勿生橫議。伽于淮岸招呼一船曰。汝有財施吾可寬刑獄。汝所載者剽略得耳。盜依言盡舍。佛殿由是立成。無幾盜敗拘於揚子縣獄。伽乘雲下慰喻言無苦。不日果赦文至免死矣。昔在長安。駙馬都尉武攸暨有疾。伽以澡罐水噀之而愈。聲振天邑。後有疾者告之。或以柳枝拂者。或令洗石師子而瘳。或擲水瓶。或令謝過。驗非虛設功不唐捐。卻彼身災則求馬也。警其風厄則索扇歟。或認盜夫之錢或咋黑繩之頸。或尋羅漢之井。或悟裴氏之溺。或預知大雪。或救旱飛雨。神變無方測非恒度。中宗敕恩度弟子三人慧岸慧儼木叉各賜衣盂令嗣香火。洎乎已滅多歷年所。嘗現形往漢南市漆器。及商人李善信船至寺覓買齋器。僧忽見塔中。形像凝然而指曰。正唯此僧來求買矣。遠近嗟嘆。又嘗于洪井化易材木。結筏而至焉。大曆中州將勒寺知十驛。俾出財供乘傳者。至十五年七月甲夜。現形於內殿乞免郵亭之役。代宗敕中官馬奉誠宣放。仍赍舍絹三百疋雜彩千段金澡罐皇太子衣一襲。令寫貌入內供養。又乾元中州牧李(亡名)有推步者。云爲土宿加臨災當惡弱。伽忽現形撫李背曰。吾來福至汗出災銷。后無他咎。
嘗于燕師求氈罽。稍是泗州寺僧燕使赍所求物到認塔中形信矣。遂圖貌而歸。自燕薊展轉傳寫無不遍焉。長慶元年夜半於州牧蘇公寢室前。歌曰。淮南淮北自此福焉。自東自西無不熟矣。其年獨臨淮境內有年耳。二年寺塔皆焚。唯伽遺形儼若無損。咸通中龐勛者。本徐州戍卒。擅離桂管。沿路劫掠。而攻泗州圍逼其城。伽于塔頂現形。外寇皆睡。城中偶出擊之。驚竄而陷宿州以事奏聞。仍錫號證聖大師也文德元年外寇侵軼。州將嬰城拒敵。伽現形於城西北隅。寇見知堅壘難下。駭而宵遁。大順中彭門帥時溥。令張諫攻于北城。除剿戮外有五百餘人。拘鞠場中。諫憑桉恍惚間見僧衣紫。誨之曰。此輩平人何可殺耶。不如舍之。言畢不見。諫遂縱之而逸。乾寧元年太守臺蒙夢伽云。寒東南少備。蒙不喻旨。以綿衾法服施之。十二月晦夜半。有兵士逾壘而入蒙初不知。復夢一僧以錫杖置於心上。冷徹心骨驚起。蒙令動鼓角。賊驚奔獲首領姓韓。至是方曉矣。由此多於塔頂現小僧狀。傾州瞻望。然有吉兇表兆於時乞風者分風。求子者得子。今聞有躬禮者。往往有全不見伽形相者。或見笑容者吉。不然則兇。其不可爰度者如此。泊乎周世宗有事于江南。先攻取泗上伽寄夢于州民言。不宜輕敵。如是達于州牧皆未之信。自爾家家夢
同告之。遂降全一郡生民。賴伽之庇矣。天下凡造精廬必立伽真相。榜曰大聖僧伽和尚。有所乞愿多遂人心。李北海邕胡著作浩各為碑頌德。今上御宇也留心於此。其年三月有尼游五臺山回。因見伽于塔頂作嬰孩相。遂登剎柱捨身命供養。太平興國七年敕高品白承睿。重蓋其塔。務從高敞。加其累層。八年遣使別送舍利寶貨。同葬于下基焉。其日有僧懷德。預構柴樓自持蠟炬焚身供養。災燎之中經聲不絕。又將欲建浮圖。有巨木三根沼淮而下。至近浮橋且止。收為塔心柱焉。續敕殿頭高品李庭訓主之。先是此寺因竁中金像刻其佛曰普照王。乃以為寺額。后避天后御名。以光字代之。近宣索僧伽實錄。上覽已敕還其題額曰普照王寺矣。弟子木叉者。以西域言為名。華言解脫也。自幼從伽為剃䰂弟子。然則多顯靈異。中和四年刺史劉讓厥父中丞忽夜夢一紫衣僧云。吾有弟子木叉。葬寺之西。為日久矣。君能出之。仍示其葬所。初夢都不介意。再夢如初。中丞得夢中所示之處欲施斷之。見有二姓佔居。於是饒錢市焉。開穴可三尺許乃獲坐函。遂啟之。于骨上有舍利放光。命焚之收舍利八百餘顆。表進上僖宗皇帝。敕以其焚之灰塑像。仍賜謚曰真相大師。於今侍立於左。若配饗焉。弟子慧儼。未詳氏姓生所。恒隨師僧伽執侍瓶
錫。從楚州發至淮陰。同勸東海裴司馬妻吝白金沙羅。而墮水抵盱眙開羅漢井。宿賀跋玄濟家。儼侍十一面觀音菩薩旁。自爾詔僧伽上京師中宗別敕度儼並慧岸木叉三人。各別賜衣缽焉。
唐嵩岳少林寺慧安傳
釋慧安。姓衛氏。荊州支江人也。其貌端雅紺䰂青目。降神乃隋開皇初年也。安受性寬裕不染俗塵。修學法門無不該貫。文帝十七年敕條括天下私度僧尼。勘安云。本無名姓亡入山谷。大業中開通濟渠追集夫丁。饑殍相望。安巡乞多缽食救其病乏。存濟者眾。煬帝聞之詔安。遂潛入太和山。至帝幸江都海內擾攘。乃杖錫登衡岳寺行頭陀法。貞觀中。至蘄州禮忍大師。麟德元年游終南山石壁而止。時所居原谷之間早霜傷苗稼。安居處獨無。四十里外皆苦青女之災矣天皇大帝聞而召焉。安不奉詔。永淳二年至滑臺草亭居止。中坐繩床四方坦露。敕造寺以處之。號招提是也。如是卻還家鄉玉泉寺。時神秀禪師新歸寂。咸請住持安弗從命。天后聖歷二年四月告門人學眾曰。各歸閉戶。至三更有神人至。扈衛森森和鈴鉠鉠。風雨偕至。其神旋繞其院數遭。安與之語丁寧教誡再拜而去。或問其故曰。吾為嵩山神受菩薩戒也。天后嘗問安甲子。對曰。不記也。曰何不記耶。乃曰。生死之身如循環乎。環無起盡何用
【現代漢語翻譯】 現代漢語譯本 錫（人名）。從楚州出發到淮陰。一同勸說東海裴司馬的妻子捐獻白金沙羅（一種絲織品）。（沙羅）掉入水中，在盱眙開羅漢井的地方被打撈上來。借宿在賀跋玄濟家。莊嚴地侍立在十一面觀音菩薩旁邊。自此，皇帝下詔讓僧伽（僧人名）前往京師，中宗皇帝特別敕令度化儼（人名）和慧岸（人名）、木叉（人名）三人，分別賜予他們衣缽。
唐嵩岳少林寺慧安傳
釋慧安（僧人名），姓衛，是荊州支江人。他的容貌端正文雅，頭髮呈紺色，眼睛是青色的。降生於隋朝開皇初年。慧安天性寬容大度，不沾染世俗塵埃，修習佛法無不精通。隋文帝十七年，下令清查天下私自出家的僧尼，盤問慧安時，他說自己本沒有姓名，流亡進入山谷。大業年間，開鑿通濟渠，徵集民夫，飢餓而死的人彼此相望。慧安四處乞討食物，救濟那些生病和缺乏食物的人，被他救濟的人很多。隋煬帝聽說了這件事，下詔召見慧安，慧安於是悄悄進入太和山。等到煬帝巡幸江都，天下大亂，慧安就拄著錫杖登上衡山，在寺廟裡修行頭陀苦行。貞觀年間，到達蘄州，禮拜忍大師（僧人名）。麟德元年，遊歷終南山，在石壁旁停了下來。當時他所居住的山谷之間，早霜傷害了莊稼，只有慧安居住的地方沒有受到損害。四十里以外的地方都遭受了青女（霜神）的災害。天皇大帝聽說了這件事，召見慧安，慧安沒有奉詔。永淳二年，到達滑臺，居住在草亭里，坐在繩床上，四面坦露。皇帝下令建造寺廟來安置他，寺廟的名字叫招提寺。這樣之後，他又回到家鄉玉泉寺。當時神秀禪師（僧人名）剛剛圓寂，大家都請慧安擔任住持，慧安沒有答應。天后聖歷二年四月，他告訴門人和學眾說：『各自回去關上門。到三更時分，會有神人到來，護衛眾多，鈴聲清脆。風雨一同到來。』神在院子里盤旋了好幾次。慧安和神說話，仔細地教導和告誡他，神再拜而去。有人問他原因，他說：『我為嵩山神授了菩薩戒。』天后曾經問慧安的生辰，慧安回答說：『不記得了。』天后說：『為什麼不記得呢？』慧安說：『生死之身就像循環一樣，循環沒有開始和結束，為什麼要記呢？』
【English Translation】 English version Xi (person's name). He traveled from Chuzhou to Huaiyin. Together, they persuaded the wife of Sima Pei of Donghai to donate white gold 'shaluo' (a type of silk fabric). The 'shaluo' fell into the water and was retrieved at Kailuohan Well in Xuyi. He stayed overnight at the home of Heba Xuanji. He solemnly stood beside the Eleven-Faced Guanyin Bodhisattva. From then on, the emperor issued an edict for Sengqie (monk's name) to go to the capital, and Emperor Zhongzong specially ordered the ordination of Yan (person's name), Huian (person's name), and Mocha (person's name), granting them robes and alms bowls separately.
Biography of Huian of Shaolin Temple on Mount Song, Tang Dynasty
釋Huian (monk's name), whose surname was Wei, was a native of Zhijiang in Jingzhou. His appearance was dignified and elegant, with dark hair and blue eyes. He was born in the early years of the Kaihuang era of the Sui Dynasty. Huian was by nature tolerant and magnanimous, not tainted by worldly dust, and was proficient in all Buddhist teachings. In the seventeenth year of Emperor Wen of Sui, an edict was issued to investigate all privately ordained monks and nuns in the country. When questioning Huian, he said that he originally had no name and had fled into the mountains. During the Daye era, the Tongji Canal was being dug, and laborers were gathered, with many starving to death. Huian begged for food everywhere, saving those who were sick and lacking food, and many were saved by him. Emperor Yang of Sui heard of this and issued an edict to summon Huian, so Huian secretly entered Mount Taihe. When Emperor Yang went on a tour to Jiangdu and the country was in turmoil, Huian carried his staff and ascended Mount Heng, practicing the ascetic practices of a 'dhuta'. During the Zhenguan era, he arrived in Qizhou and paid respects to Master Ren (monk's name). In the first year of Linde, he traveled to Zhongnan Mountain and stopped by a stone wall. At that time, the early frost damaged the crops in the valley where he lived, but only the place where Huian lived was unharmed. Areas forty miles away all suffered from the disaster of Qingnu (the goddess of frost). The Heavenly Emperor heard of this and summoned Huian, but Huian did not obey the edict. In the second year of Yongchun, he arrived in Huatai and lived in a thatched pavilion, sitting on a rope bed, exposed on all sides. The emperor ordered the construction of a temple to house him, and the temple was named Zhaoti Temple. After this, he returned to his hometown of Yuquan Temple. At that time, Chan Master Shenxiu (monk's name) had just passed away, and everyone invited Huian to be the abbot, but Huian did not agree. In the fourth month of the second year of Tianhou Shengli, he told his disciples and students: 'Each of you return and close your doors. At the third watch of the night, a divine being will arrive, with many guards and the sound of bells. Wind and rain will come together.' The divine being circled the courtyard several times. Huian spoke to the divine being, carefully instructing and admonishing him, and the divine being bowed twice and left. Someone asked him the reason, and he said: 'I have given the Bodhisattva precepts to the god of Mount Song.' The Empress once asked Huian about his birth year, and Huian replied: 'I don't remember.' The Empress said: 'Why don't you remember?' Huian said: 'The body of life and death is like a cycle, and a cycle has no beginning or end, so why remember?'
記為。而又此心流注中間無閑。見漚起滅者亦妄想耳。從初識至動相滅時。亦只如此。何年月可記耶。天后稽顙焉。聞安闕井。敕為鑿焉。安曰。此下有赤祥慎其傷物。將及泉見蝦䗫金色。蠢然出沮洳間。合其懸記。帝倍加欽重。殆中宗神龍二年九月敕令中官賜紫袈裟並絹。度弟子二七人。復詔安並靜禪師入中禁受供施。三年賜摩納一副。便辭歸少林寺。至景龍三年三月三日囑門人曰。吾死已將尸向林間待野火自焚之。勿違吾愿。俄爾萬回和尚來。見安猖狂執手言論移刻。旁侍傾耳都不體會。至八日閉戶偃身而寂。春秋一百三十許歲。起開皇二年至景龍三年故也。火焚屍畢收舍利八十粒。內五粒紅紫色進內。余散施。隨力造塔。先天二年。門人建浮圖焉。
唐虢州閿鄉萬回傳
釋萬回。俗姓張氏。虢州閿鄉人也。年尚弱齡白癡不語。父母哀其濁氣。為鄰里兒童所侮。終無相競之態。然口自呼萬回。因爾字焉且不言寒暑。見貧賤不加其慢富貴不足其恭。東西狂走終日不息。或笑或哭略無定容。口角恒滴涎沫。人皆異之。不好華侈尤少言語。言必讖記事過乃知。年始十歲兄戍遼陽。一雲安西久無訊息。母憂之甚。乃為設齋祈福。回倏白母曰。兄安極易知耳。奚用憂為。因裹齋余出門徑去。際晚而歸。執其兄書
【現代漢語翻譯】 現代漢語譯本：記錄這些。而且這個心念的流動中間沒有停歇。看到水泡生起和滅去，也是虛妄的念頭罷了。從最初的意識產生到動相消失的時候，也只是這樣。哪裡有什麼年月可以記錄呢？天后（指武則天）叩頭拜謝。聽說安禪師住在安闕井，下令開鑿它。安禪師說：『這下面有紅色的祥瑞，要小心不要傷到東西。』等到泉水涌出，看見蝦蟆（一種蛙類）是金色的，蠢蠢地從泥濘中出來。與他之前的懸記相符，皇帝更加欽佩尊重他。大約是中宗神龍二年九月，皇帝下令中官賜給安禪師紫色的袈裟和絹，並允許他度化弟子二十八人。又詔令安禪師和靜禪師進入皇宮內廷接受供養。三年，賜給他一副摩納（一種僧侶的服裝），安禪師便辭別返回少林寺。到景龍三年三月初三，他囑咐弟子們說：『我死後，把屍體放在林間，等待野火自己焚燒它。不要違揹我的願望。』不久，萬回和尚來了，看見安禪師，高興地握著手談論了很久。旁邊侍奉的人側耳傾聽，都不能理解。到初八，安禪師關上門，躺下就去世了。享年一百三十多歲。從開皇二年到景龍三年去世。火化屍體后，收集到舍利八十粒。其中五粒紅紫色的進獻給朝廷，其餘的分散施捨。大家隨自己的能力建造佛塔。先天二年，弟子們建造了浮屠（佛塔）。 唐虢州閿鄉萬回傳 釋萬回，俗姓張氏，虢州閿鄉（地名）人。年幼時就不說話。父母哀憐他遲鈍，被鄰里兒童欺侮，始終沒有爭鬥的樣子。然而口中自己呼喊『萬回』（人名），因此就用這個字作為他的名字。而且不畏寒暑。看見貧賤的人不加以怠慢，富貴的人也不特別恭敬。整天東西亂跑，沒有停歇。有時笑有時哭，沒有一定的容貌。嘴角經常滴著口水。人們都覺得他很奇怪。不喜歡奢侈，尤其很少說話。說的話必定是預言，事情過後才知道。十歲的時候，他的哥哥被征戍到遼陽（地名），一說是安西（地名），很久沒有訊息。母親非常憂慮，於是設齋祈福。萬回忽然告訴母親說：『哥哥很平安，很容易知道訊息的，不用憂慮。』於是包裹著齋飯剩下的東西出門直接走了。到傍晚才回來，拿著他哥哥的信。
【English Translation】 English version: Record these. Moreover, this flow of mind has no pause in between. Seeing the arising and ceasing of bubbles is also just a false thought. From the initial arising of consciousness to the moment the movement ceases, it is just like this. What years and months can be recorded? The Empress (referring to Wu Zetian) kowtowed in gratitude. Hearing that Chan Master An resided at Anque Well, she ordered it to be excavated. Chan Master An said, 'Below this there is a red auspicious sign, be careful not to harm anything.' When the spring water emerged, a toad (a type of frog) was seen, golden in color, stirring and emerging from the mud. This matched his previous prediction, and the Emperor admired and respected him even more. Around September of the second year of the Shenlong era of Emperor Zhongzong, the Emperor ordered a court official to bestow a purple kasaya (a Buddhist robe) and silk upon Chan Master An, and allowed him to ordain twenty-eight disciples. He also summoned Chan Master An and Chan Master Jing to enter the inner palace to receive offerings. In the third year, he bestowed upon him a set of mona (a type of monastic clothing), and Chan Master An then bid farewell and returned to Shaolin Temple. On the third day of the third month of the third year of Jinglong, he instructed his disciples, 'After my death, place my body in the forest and wait for the wildfire to burn it by itself. Do not disobey my wish.' Soon, Monk Wanhui came, saw Chan Master An, and happily held his hand, discussing for a long time. Those serving nearby listened intently, but could not understand. On the eighth day, Chan Master An closed the door, lay down, and passed away. He lived for over one hundred and thirty years. He passed away from the second year of the Kaihuang era to the third year of the Jinglong era. After cremating the body, eighty relics were collected. Five of them, red-purple in color, were presented to the court, and the rest were distributed. Everyone built pagodas (Buddhist towers) according to their ability. In the second year of the Xiantian era, the disciples built a stupa (Buddhist tower). Biography of Wanhui of Wenxiang, Guozhou, Tang Dynasty The Buddhist monk Wanhui, whose secular surname was Zhang, was a native of Wenxiang (place name), Guozhou. He did not speak from a young age. His parents pitied his dullness and he was bullied by the children in the neighborhood, but he never showed any signs of contention. However, he would call out 'Wanhui' (person's name) himself, so that name was used as his given name. Moreover, he was not afraid of cold or heat. He did not neglect the poor and lowly, nor was he particularly respectful to the rich and noble. He ran around east and west all day long without stopping. Sometimes he laughed, sometimes he cried, without any fixed expression. Saliva constantly dripped from the corners of his mouth. People all found him strange. He did not like extravagance and spoke very little. What he said was always a prophecy, and people only understood it after the event. When he was ten years old, his elder brother was conscripted to Liaoyang (place name), or so it is said Anxi (place name), and there had been no news for a long time. His mother was very worried, so she set up a fast and prayed for blessings. Wanhui suddenly told his mother, 'My brother is safe and sound, and it will be easy to know news of him, so there is no need to worry.' Then he wrapped up the leftovers from the fast and went out directly. He returned in the evening, holding a letter from his brother.
云。平善。問其所由默而無對。去來萬里。后時兄歸云。此日與回言適從家來。因授餅餌其啖而返。舉家驚喜。自爾人皆改觀。聲聞朝延。中宗孝和皇帝。詔見崇重。神龍二年敕別度。回一人而已。自高宗末天后時。常詔入內道場。賜綿繡衣裳。宮人供事。先為兒時。于閿鄉興國寺累瓦石為佛塔入內之後其塔遂放光明。因建大閣而覆之。然其施作皆不可輒量。出言則必有其故。敕賜號為法雲公。外人莫可得見。先是天后朝任酷吏行羅織事。官稍高隆者日別妻子。博陵崔玄暐位望俱極。其母廬氏賢而憂之曰。汝可一日迎萬回。此僧寶誌之流。以可觀其舉止知其禍福也。乃召到家。母垂泣作禮兼施中金匕箸一雙。回忽下階擲其匕箸向堂屋上。掉臂而去。一家謂為不祥。經數日令升屋取之。匕箸下得書一卷。觀之乃讖緯書也。遽令焚之。數日有司忽來其家大索圖讖。不獲得雪。時酷吏多令盜投蠱道物。及偽造秘讖用以誣人。還令誣告得實屠戮。籍沒其家者多。崔氏非聖人擲匕箸何由知其偽圖讖也。中宗末嘗罵韋后為反悖逆。斫爾頭去尋而誅死太平公主為造宅於懷遠坊中與主宅前後爾。又孝和親送金城公主出降吐蕃幸始平回出迎駕。時崔日用武平一宋之問沈佺期岑羲薛稷。皆肅揖鄭重。問訊諸公曰。各欲求聖人一言以定吉兇。
摭沈背曰。汝真才子。沈不勝其喜。曰聖人與我受記。諸子不可更爭。又謂武曰。與汝作名佛童。當無憂也。目羲稷有不善之色。岑以馬避之。目稷云。此多是野狐。其言何足懼也。乃顧云。汝亦不免及羲稷之誅。人益貴重。同時有僧伽化跡不恒。中宗問回曰。此何人也。回曰。觀音之化身也。貞觀中三藏奘師西歸云。天竺有石藏寺。奘入時見一空房。有胡牀錫杖而已。因問此房大德咸曰。此僧緣闕法事罰在東方國名震旦。地號閿鄉。于茲萬回矣。奘歸求見回。便設禮問西域。宛如目矚。奘將訪其家。回謂母曰。有客至請備蔬食俄而奘至神異之跡多此類也。正諫大夫明崇儼者。道術之士。謂人曰。萬回神僧也。玄宗潛龍時。與門人張暐等同謁。回見帝甚至褻黷。將漆杖呼且逐之。同往者皆被驅出。曳帝入反扃其戶。悉如常人更無他重。摭背曰。五十年天子自愛。已后即不知也。張公等門外歷歷聞其言。故傾心翼戴焉。五十年後蓋指祿山之禍也。睿宗在邸時。或遊行人間。回于聚落街衢中高聲曰。天子來。或曰聖人來。其處信宿閑。帝必經過徘徊也。惠莊太子乃睿宗第二子也。天后曾抱示回曰。此兒是西域大樹精養之。宜兄弟也。安樂公主玄宗之季妹。附會韋后。熱可炙手。道路懼焉。回望車騎連唾之曰。腥腥不可近也
。不旋踵而禍滅。及之帝愈知回非常人也。出二官人日夕侍奉之。特敕于集賢院圖形焉。暨回垂卒。而大呼遣求本鄉河水。門人徒侶求覓無所。回曰。堂前即是河水。何不取耶。眾于階下掘井。河水涌出。飲畢而終。回宅坊中井皆咸苦。唯此井甘美。後有假託或稱小萬回。以惑市裡多至誅死焉。至於終后右常侍徐彥伯為碑。立閿鄉玉澗西路矣。
系曰。日行萬里非人必矣。為鬼神邪。為仙術邪。通曰。觀行知人。回無邪行。非鬼神也。無故作意。非仙術也。此得通耳。故智度論中此通有四。一身能飛行如鳥無礙。二移遠令近不往而到。三彼沒此出。四一念能至。或曰。四中回具何等。通曰。俱有哉。故號如意通矣。瑜伽論神境同也。云或羅漢有大堪能現三神變焉。
唐齊州靈巖寺道鑒傳
釋道鑒。姓馮氏。吳郡人未知從來。而居歷下靈巖山寺。軌跡神異不測僧也。元和中有馮生者。亦吳郡人也。以明經調選未捷。因僑寄長安。一日見老僧來詣。馮居謂之曰。汝吾姓也。因相與往還。僅于歲余遂注擬作尉于東越。方務治裝。鑒負錫來告去。馮問師去安所詣乎。鑒曰。吾廬在齊州靈巖之西廡下。薄游神京至今正十年矣。幸得與子游。今歸舊所。故來相別。然吾子尉于越鄉。道出靈巖寺下。當宜一訪我也
【現代漢語翻譯】 現代漢語譯本：不久災禍就消滅了。等到皇帝知道了萬回不是一般人，就派出兩個官員日夜侍奉他，還特別下令在集賢院為他畫像。等到萬回快要去世的時候，大聲呼喊著要喝家鄉的河水。他的門人和弟子們四處尋找卻找不到。萬回說：『堂前就是河水，為什麼不去取呢？』眾人在臺階下挖井，河水涌出，萬回喝完就去世了。萬回家宅附近的井水都是又鹹又苦的，只有這口井是甘甜的。後來有人假冒，或者自稱是小萬回，來迷惑百姓，很多人因此被處死。萬回去世后，右常侍徐彥伯為他寫了碑文，立在閿鄉玉澗西邊路旁。
系曰：一天能走一萬里，這一定不是人能做到的。是鬼神嗎？是仙術嗎？通曰：觀察他的行為就能瞭解這個人。萬回沒有邪惡的行為，所以不是鬼神。他不是憑空隨意施法，所以也不是仙術。這是因為他得到了神通。所以《智度論》中說神通有四種：一是身能飛行，像鳥一樣沒有阻礙；二是將遙遠的地方移到近處，不用前往就能到達；三是能在此處消失，在彼處出現；四是一念之間就能到達。有人問：這四種神通萬回具備哪幾種？通曰：都具備。所以稱他為如意通。瑜伽論中的神境也相同。說羅漢有很大的能力，能顯現三種神通變化。
唐齊州靈巖寺道鑒傳
釋道鑒（釋：佛教僧侶的尊稱；道鑒：人名），姓馮，是吳郡人，不知道他從哪裡來，居住在歷下靈巖山寺。他的行蹤神秘莫測，不像一般的僧人。元和年間，有個叫馮生的，也是吳郡人，因為考取明經科舉沒有成功，就暫時住在長安。有一天，他看見一個老僧人來拜訪，馮生對他說：『我們是同姓啊。』於是兩人開始交往。過了一年多，馮生被任命為東越的縣尉。正忙著準備行裝的時候，道鑒拄著錫杖來告別。馮生問：『師父您要去哪裡？』道鑒說：『我的住所就在齊州靈巖寺的西廂房下。我到神京遊歷，到現在正好十年了。很幸運能和您交往。現在我要回到原來的地方，所以來和您告別。您到越鄉上任，路過靈巖寺的時候，應該來拜訪我一下。』
【English Translation】 English version: Before long, the disaster was extinguished. When the emperor realized that Wan Hui (Wan Hui: a person's name) was no ordinary man, he sent two officials to attend to him day and night, and specially ordered a portrait of him to be made at the Jixian Academy. When Wan Hui was about to die, he shouted loudly, asking for the river water from his hometown. His disciples searched everywhere but could not find it. Wan Hui said, 'The river water is right in front of the hall, why don't you fetch it?' The people dug a well under the steps, and the river water gushed out. Wan Hui drank it and then passed away. The well water near Wan Hui's residence was salty and bitter, but only this well was sweet and delicious. Later, some people impersonated him, or claimed to be Little Wan Hui, to deceive the people, and many were executed for it. After Wan Hui's death, Xu Yanbo (Xu Yanbo: a person's name), the Right Attendant, wrote an inscription for him, which was erected on the west side of Yujian Road in Wenxiang.
Commentary: To travel ten thousand miles a day, this must not be something a human can do. Is it a ghost or a god? Is it magic? Commentary: By observing his actions, one can understand the person. Wan Hui had no evil deeds, so he is not a ghost or a god. He did not arbitrarily perform magic, so it is not magic. This is because he attained supernatural powers. Therefore, the Mahaprajnaparamita Shastra says that there are four kinds of supernatural powers: first, the body can fly like a bird without hindrance; second, to move a distant place closer, arriving without traveling; third, to disappear here and appear there; fourth, to arrive in a single thought. Someone asked: Which of these four supernatural powers did Wan Hui possess? Commentary: He possessed all of them. Therefore, he is called the As-You-Wish Power. The Yogacarabhumi-sastra also describes the same divine realm. It says that an Arhat has great ability to manifest three kinds of supernatural transformations.
The Biography of Daojian (Daojian: a person's name) of Lingyan Temple in Qizhou during the Tang Dynasty
The Venerable Daojian (Shi: a respectful title for a Buddhist monk; Daojian: a person's name), whose surname was Feng, was from Wujun. It is not known where he came from, but he lived in Lingyan Mountain Temple in Lixia. His actions were mysterious and unpredictable, unlike ordinary monks. During the Yuanhe period, there was a man named Feng Sheng (Feng Sheng: a person's name), also from Wujun, who had not yet succeeded in the Mingjing examination, so he temporarily resided in Chang'an. One day, he saw an old monk come to visit. Feng Sheng said to him, 'We share the same surname.' So they began to associate with each other. After more than a year, Feng Sheng was appointed as the magistrate of Dongyue. As he was busy preparing his luggage, Daojian came with his staff to say goodbye. Feng Sheng asked, 'Where are you going, Master?' Daojian said, 'My residence is under the west wing of Lingyan Temple in Qizhou. I have been traveling in the capital for exactly ten years now. I am fortunate to have associated with you. Now I am returning to my former place, so I have come to say goodbye. When you go to Yuexiang to take office, you should visit me at Lingyan Temple.'
。馮諾之曰。謹受教矣。數日馮出關東之赴任。至靈巖寺門立馬望曰。豈非鑒師所居寺乎。即入訪之。時一僧在庭。馮問。道鑒上人廬舍安在。僧曰。此寺無道鑒。馮疑異默而計曰。鑒公純直豈欺我乎。於是獨遊寺中。行至西廡下。忽見壁畫一僧與鑒師貌同。馮大驚嗟。鑒師果異人歟。且能降神與我交。久之視其真相旁題云 馮氏子吳郡人也。年十歲學浮圖法。以道行有聞。卒年七十八。馮閱其題方悟云。汝吾姓也。言非謬矣一說蘇州西去城二十許里。有靈巖山寺西北廡下畫沙門形云。是梁天監十五年作遊方居士狀。經過山寺寓過宵宿。而於僧廚借筆硯。僧眾皆不留意。詰旦僧遍搜索而亡有客。見殿隅畫一梵僧。面骨權奇膚色皴黑。眉長且垂眸子電轉。眥間青白。昂鼻方口。張唇露齒擎拳倚右肩之上。身屈可長一丈五寸。衣粗衲袈裟臂擐大珠徒跣。眾見驚懾莫測其來。遠近咸格有焚香禮嘆者。有請福禳災者。或於晴夜殿中析窣聞有行道之聲。由是鳥雀不敢污踐檐楹之間矣。然則鄉人謂之靈巖和尚。或云靈巖聖僧。嘗見形謂一老姥曰。貧道好食茭粽。疑是聖者。翌日持簟入殿供養。乞今年別三月三日民競送之。以菰蔣葉角黍米𤅢之。吳人謂之茭粽也。唐先天二年陸魯公子疾。醫工未驗。公憂慮增劇。門遇一僧分衛屈入。
遂索水器含噀之即時病間。魯公喜贈物頗豐。了不回視。遂問和尚居處何寺。答曰。貧道住蘇州吳縣西靈巖寺。郎君為官江表望入寺相尋。斯須已去。未久調補尚書刑部郎。續遷桂州廉使。常念當年救病之僧。迂路姑蘇入靈巖寺覓焉。乃說其形貌。合寺僧云。非此所有。陸盡日徘徊不忍去。忽于殿中見聖者形曰。往年療某者此僧也。寺僧說其由致通感難知。陸舍錢數萬備香火之資。卻留旬日供養方去。又寺中凈人每於像前占燭燈。添油助燼意盜油涂發耳。居無何其發焦卷而墮。傍人勸令禮懺。別買麻膏增炷平復如初。又武宗將廢佛教也。近寺有陸宣者夢聖者云。受弟子供施年深今來相別。且歸西天去也。宣急命畫工圖寫真貌。至會昌五年毀拆寺宇。方知告別之意焉。距咸通七年蝗災。爾時彌空亙野食人苗稼。至於入人家食繒帛之物。百姓彷徨莫能為計。時民人吳延讓等。率耆艾數十百人。詣像前焚香泣告。即日蟲飛越境焉。乾符五年寺眾當詣闕乞鐘歸寺。差僧選日登途。聖者先入右神策軍本局。預陳囑託。及正請鐘僧到見。司吏怪問。數日前有僧來云。隸蘇州靈巖山寺。其僧曰某。行無伴侶。后右軍胥因事游吳。見壁畫云。此是七月中曾來司內計會鐘僧也。然吳中極彰靈異。且不測厥由。曾有梵僧來禮畫像云。智積菩
【現代漢語翻譯】 現代漢語譯本：於是（魯公）索取水器，（僧人）含水噴灑，病立刻就好了。魯公非常高興，贈送了很多財物，（僧人）看都不看一眼。於是（魯公）問和尚住在哪個寺廟。回答說：『貧道住在蘇州吳縣西邊的靈巖寺。郎君您在江表做官，希望您到寺里來找我。』說完一會兒就離開了。不久，魯公調任為尚書刑部郎，後來又陞遷為桂州廉使。常常想著當年救治自己疾病的僧人，於是繞道去蘇州，進入靈巖寺尋找。他描述了僧人的相貌，寺里的僧人說：『這裡沒有這樣的人。』魯公整天徘徊，不忍離去。忽然在殿中看到聖者的畫像，（畫像）說：『往年醫治你的人就是這個僧人。』寺里的僧人講述了其中的緣由，（人們）都感嘆其神異難以理解。魯公捐獻了幾萬錢，作為香火的費用，又住了十幾天供養才離開。另外，寺中的凈人（指在寺院中做雜務的居士）常常在佛像前占卜燭燈，（有人）添油助燃，想偷油塗抹頭髮。沒過多久，他的頭髮焦卷脫落。旁邊的人勸他禮拜懺悔，另外購買麻油增加燈炷，（頭髮）才平復如初。還有，武宗將要廢除佛教的時候，靠近寺廟的陸宣夢見聖者說：『接受你弟弟的供養多年，現在來與你告別，將要回到西天去了。』陸宣急忙命令畫工畫下聖者的**貌。到了會昌五年，（朝廷）毀壞拆除了寺廟，（人們）才知道（聖者）告別的意思。距離咸通七年發生蝗災，當時蝗蟲遮天蔽日，吃人的莊稼，甚至進入人家吃絲綢布帛。百姓彷徨無計可施。當時百姓吳延讓等人，率領幾十上百位老人，到佛像前焚香哭訴，當天蝗蟲就飛越了邊境。乾符五年，寺里的僧眾應當前往朝廷請求將鐘送回寺廟，派遣僧人選擇日期上路。聖者事先進入右神策軍本局，預先陳述囑託。等到真正請求鐘的僧人到達時，司吏奇怪地問：『幾天前有僧人來說，隸屬於蘇州靈巖山寺，那個僧人叫某某，獨自一人前來。』後來右軍的胥吏因為有事到吳地遊玩，看到墻上的畫說：『這就是七月中旬曾經來司內商議鐘的僧人。』然而吳中（靈巖寺）非常彰顯靈異，而且無法推測其中的緣由。曾經有梵僧來禮拜畫像說：『智積菩 薩』。
【English Translation】 English version: Thereupon, (Lord Lu) requested a water vessel, and (the monk) sprayed water from his mouth, and the illness was immediately alleviated. Lord Lu was overjoyed and offered abundant gifts, but (the monk) did not even glance at them. Then (Lord Lu) asked which temple the monk resided in. He replied, 'This humble monk resides in Lingyan Temple, west of Wu County in Suzhou. I hope that you, sir, being an official in Jiangbiao, will come to the temple to seek me out.' After saying this, he left shortly after. Not long after, Lord Lu was transferred to serve as a Secretary in the Ministry of Justice, and later promoted to Commissioner of Guizhou. He often thought of the monk who had cured his illness that year, so he detoured to Suzhou and entered Lingyan Temple to search for him. He described the monk's appearance, but the monks in the temple said, 'There is no such person here.' Lord Lu lingered all day, unable to bear to leave. Suddenly, he saw the image of a sage in the hall, (the image) said, 'The monk who healed you in the past was this monk.' The monks in the temple recounted the reasons for this, and (people) marveled at its mysteriousness and incomprehensibility. Lord Lu donated tens of thousands of coins as offerings for incense and candles, and stayed for more than ten days to make offerings before leaving. Furthermore, a layperson (Jingren, refers to a lay Buddhist who does odd jobs in the temple) in the temple often divined using candle lamps in front of the Buddha statue, (someone) added oil to help the flame, intending to steal the oil to apply to their hair. Before long, their hair became scorched, curled, and fell out. People nearby advised them to repent and confess, and to buy more sesame oil to add to the lamp wick, and (their hair) recovered as before. Moreover, when Emperor Wuzong was about to abolish Buddhism, Lu Xuan, who lived near the temple, dreamed that the sage said, 'Having received offerings from your younger brother for many years, I have now come to bid you farewell, and will return to the Western Paradise.' Lu Xuan hurriedly ordered a painter to paint the sage's **appearance. By the fifth year of Huichang, (the court) destroyed and demolished the temple, and (people) then understood the meaning of (the sage's) farewell. Seventy years from Xiantong, there was a locust plague. At that time, locusts covered the sky and devoured people's crops, even entering people's homes to eat silk fabrics. The people were bewildered and helpless. At that time, the people Wu Yanzhang and others, led dozens or hundreds of elders, went to the Buddha statue to burn incense and weep, and on that day the locusts flew across the border. In the fifth year of Qianfu, the monks of the temple were supposed to go to the court to request the return of the bell to the temple, and sent monks to choose a date to set off. The sage first entered the Right Shence Army Headquarters, and made prior arrangements. When the monks who were actually requesting the bell arrived, the clerk asked strangely, 'A few days ago, a monk came and said that he belonged to Lingyan Mountain Temple in Suzhou, and that monk was named so-and-so, and he came alone.' Later, a clerk of the Right Army traveled to Wu because of some business, and saw a painting on the wall saying, 'This is the monk who came to the department in mid-July to discuss the bell.' However, Lingyan Temple in Wuzhong is very famous for its spiritual manifestations, and it is impossible to guess the reason for them. There was once a Brahmin monk who came to worship the portrait and said, 'Jnana Accumulation Bodhi
薩何緣在此。嘆嗟彌久。而自此號智積應身也。
系曰。同異之說史氏多之。今詳寺曰靈巖。僧畫像此為同也。州曰歷下始蘇。遇者曰陸與馮。此為異焉。斯蓋見聞不齊記錄因別也。原夫聖人之應身也。或南或北。或漢或胡。或平常之形。或怪差之質。故令聞見必也有殊。復使傳揚自然多說。譬猶千里之外望日月。以皆同其時。邊旁雲物狀貌有異耳。既是不思議應現矣。則隨緣赴感。肆是難同可發例云。所傳聞異辭也。
唐武陵開元寺慧昭傳
釋慧昭。未詳何許人。其為僧也。性僻而高。恒修禪定。貌頗衰羸。好言人之休慼。而皆必中。與人交言且不馴狎。閉關自處左右無侍童。每日乞食。里人有八十餘者云。昭居此六十餘年。其容貌無異於少時昔日也。但不知其甲子。元和中有陳廣者。由孝廉調為武陵官。而酷好浮圖氏。一日因詣寺盡訪諸僧。昭見廣且悲且喜曰。陳君何來之晚乎。廣愕然自揣。平生不識此僧。何言來晚。乃曰未嘗與師游。何責遲暮。昭曰。此非倉卒可言。當爲子一夕靜話方盡此意。廣甚驚異。后時詣昭宿。因請其事。昭曰。我劉氏子。宋孝文帝之玄孫也曾祖鄱陽王休業祖士弘。並詳于史氏。先人文學自負。為齊竟陵王子良所知。子良招集賢俊文學之士。而先人預焉。后仕齊梁之
【現代漢語翻譯】 現代漢語譯本： 是什麼因緣使他在此？他嘆息讚美了很久，從此之後，他被稱為智積應身。
系曰：關於相同和不同的說法，史書有很多記載。現在詳細考察，寺廟名為靈巖寺，僧人的畫像與此相同。州名為歷下，最初遇到他的人是陸和馮，這些是不同的地方。這大概是因為見聞不同，記錄也因此有差別。追溯聖人的應身，有時在南方，有時在北方，有時是漢人，有時是胡人，有時是平常的形態，有時是怪異的相貌。所以使得見聞必然有差異，又使得傳揚自然有很多說法。譬如在千里之外望日月，雖然都同時出現，但邊旁的雲彩和物體的形狀、樣貌卻有不同。既然是不思議的應現，那麼就隨緣赴感，這正是難以相同的地方，可以作為發凡起例的依據。所傳聞的辭語不同啊。
唐武陵開元寺慧昭傳
釋慧昭，不清楚是哪裡人。他作為僧人，性格孤僻而高潔，經常修習禪定。容貌頗為衰弱，喜歡談論人的吉兇禍福，而且都必定應驗。與人交往言談也不馴服親昵，閉門獨居，左右沒有侍童。每天乞食。里人有八十多歲的人說，慧昭居住在這裡六十多年，他的容貌沒有不同於年輕的時候。只是不知道他的生辰。元和年間有陳廣，由孝廉被調為武陵的官員，而且非常喜歡佛教。一天，他到寺廟拜訪各位僧人。慧昭見到陳廣，既悲傷又高興地說：『陳君為何來得這麼晚啊？』陳廣愕然，自己揣測，平生不認識這個僧人，為何說來晚了。於是說：『我未曾與師父交往，為何責備我來得遲暮？』慧昭說：『這不能倉促地說完，應當為你用一個晚上的時間靜靜地談話，才能說完這個意思。』陳廣非常驚訝，之後按時到慧昭那裡住宿，於是請教這件事。慧昭說：『我是劉氏的子孫，是宋孝文帝的玄孫，曾祖是鄱陽王劉休業，祖父是劉士弘，這些都詳細記載在史書上。先人文學方面很自負，被齊竟陵王子良所賞識。子良招集賢俊的文學之士，而先人也參與其中。後來在齊梁為官。
【English Translation】 English version: What is the cause and condition for him to be here? He sighed and praised for a long time, and from then on, he was called Zhiji (智積) [Accumulated Wisdom] manifested body.
Commentary: Historians have many accounts of similarities and differences. Now, upon detailed examination, the temple is named Lingyan (靈巖) [Spirit Cliff] Temple, and the monk's portrait is the same. The prefecture is named Lixia (歷下), and the first people to encounter him were Lu (陸) and Feng (馮); these are the differences. This is probably because the experiences and accounts differ. Tracing back to the manifested bodies of sages, sometimes they are in the South, sometimes in the North, sometimes Han Chinese, sometimes non-Han Chinese, sometimes in ordinary forms, sometimes in strange appearances. Therefore, the experiences and accounts are bound to differ, and the propagation naturally has many versions. It is like observing the sun and moon from thousands of miles away; although they appear at the same time, the surrounding clouds and the shapes and appearances of objects are different. Since it is an inconceivable manifestation, then it responds to conditions and feelings. This is precisely where it is difficult to be the same, and it can be used as a basis for setting examples. The transmitted words are different.
Biography of Huizhao (慧昭) [Wisdom Shining] of Kaiyuan (開元) Temple in Wuling (武陵) during the Tang Dynasty
The monk Huizhao, it is not clear where he was from. As a monk, he was solitary and noble, constantly practicing meditation. His appearance was quite weak, and he liked to talk about people's fortunes and misfortunes, and they always came true. He was not docile or intimate in his interactions with people, and he lived alone in seclusion, without attendants on either side. He begged for food every day. An eighty-year-old resident said that Huizhao had lived here for more than sixty years, and his appearance was no different from when he was young. Only his age was unknown. During the Yuanhe (元和) period, there was a man named Chen Guang (陳廣), who was transferred from Xiaolian (孝廉) [recommended scholar] to an official in Wuling, and he was very fond of Buddhism. One day, he visited the temple to see all the monks. Huizhao saw Chen Guang and said with both sadness and joy, 'Why has Chen-jun (陳君) [polite title for Mr. Chen] come so late?' Chen Guang was stunned and wondered to himself, 'I have never known this monk in my life, why does he say I came late?' So he said, 'I have never associated with the master, why do you blame me for coming late?' Huizhao said, 'This cannot be said hastily; I should spend a night talking quietly with you to fully explain this meaning.' Chen Guang was very surprised, and later visited Huizhao at the appointed time and stayed overnight, and then asked about this matter. Huizhao said, 'I am a descendant of the Liu (劉) family, the great-grandson of Emperor Xiaowen (孝文帝) of the Song (宋) dynasty. My great-grandfather was Prince Xiuye (休業) of Poyang (鄱陽), and my grandfather was Shi Hong (士弘); these are all recorded in detail in the historical records. My ancestor was confident in his literary talent and was appreciated by Prince Ziliang (子良) of Jingling (竟陵) during the Qi (齊) dynasty. Ziliang gathered talented literary scholars, and my ancestor participated in it. Later, he served as an official in the Qi and Liang (梁) dynasties.'
間為會稽令。吾生於梁普通七年夏五月。年三十方仕于陳。至宣帝時為卑官。不為人知。徒與沈彥文為詩酒之交。后長沙王叔堅與始興王叔陵。皆多聚賓客大為聲勢。各恃權寵有不平心。吾與彥文俱在長沙之門下。及叔陵被誅。吾懼不免。因皆銷聲。匿跡于林谷。拾橡栗而食。掬溪澗而飲。衣一短褐雖寒暑不易。以待所憂之所定。無何有一老沙門至吾所居曰。子骨法甚奇當無疾耳。彥文再拜請其藥曰。子無劉君之壽奈何。雖服吾藥亦無所補遂。告別將去。復謂我曰。塵俗以名利相勝。竟何有哉。唯釋氏可以舍此矣。恭納其言。自是不知人事。凡十五年。又與彥文俱至建業。時陳氏已亡宮闕盡毀。臺城牢落荊榛蔽路。景陽並塞結綺基頹。文物衣冠蕩然而盡。故老相遇相攜而泣。且曰。一人無良已至於是。隋氏所滅良可悲乎。又聞後主及諸王皆入長安。乃率沈挈一囊。乞食于路以至關中。吾長沙王之故客也。恩遇甚厚。聞其遷往瓜州。則徑往就謁。長沙王長於綺紈而早貴盛。雖流放之際尚不事生業。時方與沈妃酣飲。吾與沈再拜於前。長沙悲慟久之。瀝泣而起乃謂吾曰。一日家國淪亡骨肉播遷。豈非天乎。吾自此且留晉昌氐羌之塞數年。而長沙殂又數年彥文亡。吾因剔䰂為僧。遁跡會稽山佛寺。凡二十年。時已百歲矣。雖
容體枯瘠而筋力不衰。尚日行百里。因與一僧同至長安。時唐高祖已有天下。建號武德。至六年吾自此或居京洛或游江左至於三蜀五嶺無不住焉。殆今二百九十年矣。雖烈寒酷熱未嘗有微恙。貞元末於此寺夢一丈夫。衣冠甚盛。熟視乃長沙也。吾迎延坐話舊。傷感如平生時。而謂吾曰。后十年我之六世孫廣當官於此郡。師其念之。乃問之曰。王今何為。曰冥官極尊。既而又泣曰。師存而我之六世矣悲夫。吾夢覺因紀君之名于經笥中。至去歲凡十年。乃以君之名氏訪于郡人。尚怪君之未至。昨因乞食里中。遇邑吏訪之。果得焉及君之來。又依然長沙之貌也。然自夢及今十一年矣。故訝君之晚也。已而悲惋泣下數行。因出經笥示之。廣再拜愿執屨錫為弟子。昭曰。君且去。翌日當再來。廣受教而還。明日至其居。昭已遁去莫知其適時。元和十一年也。至大和初廣為巴州掾。于山南道路逢昭。驚喜再拜曰。愿棄官請從師為物外之遊。昭亦許之。其夕偕舍于逆旅。至天將曙。廣早起而省昭已去矣。廣茫然若有所喪。神情沮敗。自是盡不知所往也。然則昭自梁普通七年生。於時歲在丙午。下至唐元和十年乙未。凡二百九十年。則與昭言如合符契焉。
系曰。慧昭既三百年住世也。前不可測后未可涯。與夫賓頭羅睺尊者一貫
【現代漢語翻譯】 現代漢語譯本： 他雖然身體消瘦枯槁，但筋骨力量卻沒有衰退。仍然可以每天行走百里。因此與一位僧人一同到達長安。當時唐高祖已經擁有天下，建立年號為武德。到武德六年，我從這裡或居住在京城洛陽，或遊歷于江東，甚至到四川、五嶺一帶，沒有不居住的地方。到現在已經二百九十年了。即使是極度的寒冷酷熱，也未曾有過小病。貞元年間末，在這座寺廟裡夢見一位男子，衣帽服飾非常華麗。仔細一看，竟然是長沙王。我迎接他並請他坐下，與他敘舊，傷感之情如同往常一樣。長沙王對我說：『十年後，我的六世孫廣將會到這個郡做官，請您關照他。』我便問他：『大王現在在做什麼呢？』他說：『在陰間做官，地位非常尊貴。』說完又哭泣著說：『您還活著，而我已經過了六世了，真是悲哀啊！』我夢醒后，便將長沙王的名字記錄在經書箱子里。到去年正好十年。於是我便用長沙王的名字向郡里的人打聽，還奇怪您怎麼還沒來。昨天因為在村裡乞討，遇到縣裡的官吏詢問這件事，果然找到了您，以及您現在的到來，又和夢中的長沙王一模一樣。然而自從做夢到現在已經十一年了。所以驚訝您來得太晚了。』說完，悲傷地哭泣，眼淚流了好幾行。於是拿出經書箱子給他看。廣再次拜謝，願意拿著鞋子和錫杖做慧昭的弟子。慧昭說：『你先回去吧，明天再來。』廣接受教誨后回去。第二天來到慧昭的住處，慧昭已經遁去，不知道去了哪裡。當時是元和十一年。到大和初年，廣擔任巴州的小官。在山南的道路上遇到慧昭，驚喜地再次拜謝說：『願意放棄官職，請求跟隨您去過世外桃源的生活。』慧昭也答應了他。當天晚上一起住在旅館裡。到天快亮的時候，廣早起去看慧昭，慧昭已經離開了。廣茫然若失，神情沮喪，從此完全不知道該往哪裡去。那麼慧昭是從梁朝普通七年出生的，當時是丙午年。下至唐朝元和十年乙未年，總共二百九十年。那麼慧昭所說的話就像符契一樣相合。
系曰：慧昭既然活了三百年，之前無法推測，之後也無法預測。與賓頭盧尊者一樣。
【English Translation】 English version: Although his body was emaciated and withered, his sinews and strength had not declined. He could still walk a hundred li (Chinese mile) a day. Therefore, he went to Chang'an with a monk. At that time, Emperor Gaozu of Tang had already unified the empire and established the reign title of Wude. By the sixth year of Wude, I had either lived in the capital Luoyang or traveled in Jiangdong, and even in Sichuan and the Five Ridges, there was no place I had not resided. It has been almost two hundred and ninety years now. Even in extreme cold and heat, I have never had a minor illness. At the end of the Zhenyuan era, I dreamed of a man in this temple, with very magnificent attire. Upon closer inspection, it was actually the King of Changsha (Changsha Wang). I welcomed him and invited him to sit down, and reminisced with him, feeling as sad as in the past. The King of Changsha said to me, 'Ten years from now, my sixth-generation descendant Guang will be an official in this prefecture, please take care of him.' I then asked him, 'What are you doing now, Your Majesty?' He said, 'I am an official in the underworld, with a very noble position.' After saying that, he wept and said, 'You are still alive, but I have already passed through six generations, how sad!' When I woke up from the dream, I recorded the name of the King of Changsha in my scripture box. Last year was exactly ten years. So I inquired about the name of the King of Changsha from the people in the prefecture, and was still surprised that you had not yet arrived. Yesterday, while begging for food in the village, I met a local official who was inquiring about this matter, and indeed found you, and your arrival now is exactly the same as the King of Changsha in my dream. However, it has been eleven years since I had the dream. So I am surprised that you are so late.' After saying that, he wept sadly, with tears streaming down his face. Then he took out the scripture box to show him. Guang bowed again and again, willing to hold his shoes and staff and become Hui Zhao's disciple. Hui Zhao said, 'You should go back first, and come again tomorrow.' Guang accepted the teaching and returned. The next day, he came to Hui Zhao's residence, but Hui Zhao had already disappeared, and no one knew where he had gone. That was in the eleventh year of Yuanhe. At the beginning of the Dahe era, Guang served as a minor official in Bazhou. On the road in Shannan, he met Hui Zhao, and was overjoyed and bowed again and again, saying, 'I am willing to give up my official position and ask to follow you to live a life beyond the mundane world.' Hui Zhao also agreed to him. That night, they stayed together in an inn. When dawn was approaching, Guang got up early to check on Hui Zhao, but Hui Zhao had already left. Guang was at a loss, his expression dejected, and from then on he completely did not know where to go. So Hui Zhao was born in the seventh year of Putong in the Liang Dynasty, which was the year Bingwu. Down to the tenth year of Yuanhe in the Tang Dynasty, which was the year Yiwei, a total of two hundred and ninety years. So what Hui Zhao said was as consistent as a tally.
Commentary: Since Hui Zhao lived for three hundred years, the past cannot be predicted, and the future cannot be estimated. He is consistent with Venerable Pindola Bharadvaja (賓頭盧尊者).
。胡不念恩地之裔孫邪。通曰。神仙隔一塵。猶未可與之遊。且廣是具縛凡夫。昭為度世上士。飛鳶與淵魚軌跡相遠。此何怪歟。
唐岸禪師傳
釋岸禪師。并州人也。約凈土為真歸之地。行方等懺服勤無缺。微有疾作禪觀不虧。見觀音勢至二菩薩現於空中持久不滅。岸召境內畫人無能畫者。忽有二人云。從西京來欲往五臺。自樂輸工畫菩薩形相繢事畢贈鞋二緉。忽隱無蹤。岸知西方緣熟。告諸弟子云。吾今往生。誰可偕行。有小童子稽顙曰。愿隨師去。乃令往辭父母父母謂為戲言。而令沐浴著凈衣入道場唸佛。須臾而終。岸責曰。何得前行。時岸索筆贊二菩薩曰。觀音助遠接。勢至輔遙迎。寶瓶冠上顯。化佛頂前明。俱游十方剎。持華候九生。愿以慈悲手。提獎共西行。述贊已別諸弟子入道場。命門徒助吾唸佛。端坐而終。春秋八十。時垂拱元年正月七日也。
唐會稽永欣寺后僧會傳
釋后僧會者。本康居國人也。以吳赤烏年中謁大帝。初吳人未識僧形。止曰胡人入境。乃祈舍利。已令帝開悟末主天紀四年。會尸解真身隱焉。至唐高宗永徽中見形於越。稱是遊方僧。而神氣瑰異眉高隆準。頤峭眸碧而瘦露奇骨。真梵容也。見者悚然罔知階位。時寺綱紏詰其厥由。罵而驅逐會行及門。乃語之
【現代漢語翻譯】 現代漢語譯本：難道不該想想恩地（地名）的後代嗎？通回答說：『神仙和凡人之間只隔著一粒塵埃，尚且不能與他們交往。況且廣只是一個被束縛的凡夫俗子，昭卻是普度眾生的上士。飛翔的鳥和深淵裡的魚，軌跡相距遙遠，這有什麼奇怪的呢？』
唐岸禪師傳
釋岸禪師，并州人。以凈土為真正的歸宿之地，奉行方等懺法，勤奮沒有缺失。即使稍微有些疾病，禪觀也不受影響。他看見觀音（Avalokiteśvara）和勢至（Mahāsthāmaprāpta）二位菩薩顯現在空中，持久不滅。岸禪師召集境內畫工，卻沒有能畫出菩薩形象的人。忽然來了兩個人，說：『我們從西京來，想要去五臺山。願意免費出力畫菩薩的形像。』繪畫完畢，贈送了兩雙鞋，忽然消失不見。岸禪師知道往生西方的因緣成熟了，告訴眾弟子說：『我今天要往生了，誰可以一同前往？』有個小童子叩頭說：『願意跟隨師父去。』於是讓童子去辭別父母，父母以為是戲言，就讓童子沐浴，穿上乾淨的衣服，進入道場唸佛。一會兒就去世了。岸禪師責備說：『為什麼走在我前面？』當時岸禪師索要筆，讚頌二位菩薩說：『觀音菩薩幫助我遙遠地接引，勢至菩薩輔助我遙遠地迎接。寶瓶在頭頂上顯現，化佛在頂前光明照耀。一同遊歷十方剎土，手持蓮花等候我九品往生。愿用慈悲的手，提攜獎掖我一同往生西方。』寫完讚頌后，岸禪師與眾弟子告別，進入道場，命令門徒幫助他念佛，端坐而終。享年八十歲。時間是垂拱元年正月七日。
唐會稽永欣寺后僧會傳
釋后僧會，是康居國人。在吳國赤烏年間拜見大帝。起初吳國人不認識僧人的形貌，只說是胡人入境。後來祈求舍利，已經讓大帝開悟。末主天紀四年，僧會尸解，真身隱沒。到了唐高宗永徽年間，在越地顯現形貌，自稱是遊方僧人，神氣瑰麗奇異，眉毛高聳，鼻樑隆起，下巴尖峭，眼睛碧藍，瘦骨嶙峋，真是梵僧的容貌。看見的人都感到恐懼，不知道他的階位。當時寺廟的綱紀追問他的來歷，僧會被罵而驅逐，僧會走到門口，於是告訴了他。
【English Translation】 English version: Should we not think of the descendants of En Di (place name)? Tong replied, 'The distance between gods and mortals is but a speck of dust, yet we cannot associate with them. Moreover, Guang is merely a bound mortal, while Zhao is a superior being who delivers the world. The tracks of flying kites and deep-sea fish are far apart. What is strange about this?'
Biography of Chan Master An of Tang Dynasty
Chan Master Shi An was a native of Bingzhou. He regarded the Pure Land as the true place of return, diligently practiced the Fangdeng Repentance without fail. Even with slight illness, his Chan contemplation was not diminished. He saw Avalokiteśvara (Guanyin) and Mahāsthāmaprāpta (Shizhi) Bodhisattvas appear in the sky, lasting without disappearing. An summoned painters within the region, but none could paint the image of the Bodhisattvas. Suddenly, two people came, saying, 'We come from Xijing and wish to go to Mount Wutai. We are willing to contribute our labor to paint the images of the Bodhisattvas.' After the painting was completed, they presented two pairs of shoes and suddenly vanished without a trace. An knew that the karmic conditions for rebirth in the West were ripe, and told his disciples, 'I am going to be reborn today. Who can go with me?' A young boy prostrated and said, 'I am willing to follow the master.' So he was told to bid farewell to his parents. His parents thought it was a joke, and had the boy bathe, put on clean clothes, and enter the Dharma hall to recite the Buddha's name. He passed away shortly after. An rebuked, 'Why did you go ahead of me?' At that time, An asked for a brush and praised the two Bodhisattvas, saying, 'Avalokiteśvara Bodhisattva helps me to receive from afar, Mahāsthāmaprāpta Bodhisattva assists me to welcome from afar. The treasure vase appears on the crown, the manifested Buddha shines brightly before the head. Together we travel through the ten directions of Buddha-lands, holding flowers awaiting my rebirth in the nine grades. May we use compassionate hands to lift and encourage me to go to the West together.' After reciting the praise, An bid farewell to his disciples, entered the Dharma hall, and ordered his disciples to help him recite the Buddha's name. He sat upright and passed away. He was eighty years old. The time was the seventh day of the first month of the first year of the Chuigong era.
Biography of Monk Hui of Yongxin Temple in Kuaiji of Tang Dynasty
Shi Hou Senghui was originally from the country of Kangju. He visited the Great Emperor during the Chiwu era of the Wu kingdom. Initially, the people of Wu did not recognize the appearance of a monk, and only said that a barbarian had entered the country. Later, they prayed for relics, which enlightened the Great Emperor. In the fourth year of the Tianji era of the last ruler, Senghui underwent corpse liberation, and his true body disappeared. During the Yonghui era of Emperor Gaozong of the Tang Dynasty, he appeared in Yue, claiming to be a wandering monk, with a magnificent and extraordinary spirit, high eyebrows, a prominent nose, a sharp chin, blue eyes, and thin, exposed strange bones, truly the appearance of a Brahman monk. Those who saw him were frightened and did not know his rank. At that time, the temple's administrator questioned his origins, and Senghui was scolded and driven away. Senghui reached the door and then told him.
曰。吾康僧會也。茍能留吾真體福爾伽藍。躧步之間立而息絕。既而青目微瞑精爽不銷舉手如迎揖焉。足跨似欲行焉。眾議偃其靈軀窴于窀穸。人力殫矣略不傾移。雖色身堅牢而強事膠漆。遷於勝地別立崇堂。時越人競以香華燈明。繒彩幡蓋果實衣器。請祈心願。多諧人意。初越之軍旅多寓永欣。其婦女生產兵士葷血觸污僧藍。人不堪其淹穢。會乃化形往謁閩廉使李若初。且曰。君侯即領越之藩條。托為遷之軍旅語罷拂衣而去。尋失軌跡。李公喜而駭。且記其言。後果赴是郡。及上事訖便謁靈蹟認於時言者則斯僧也。命撤軍家勒就營幕。又疋婦夜臨蓐席。且無脂燭。鄰無隙光。俄有一僧秉燭自牖而入。其夫旦入永欣。認會貌即是授火救產厄之僧。自爾民間多就求男女焉。屬會昌毀永欣也。唯今大善獨留號開元矣。遂移會身入是寺中。大中之後有曇休律師。為會別創堂宇廣其供具。又嘗就閭閻家求草屨。至今越人多以芒鞋油幡上獻。感應[月*(夸-大+八)]蚃。各赴人家不可週述。今號超化大師。從永徽至今未嘗闕其供施焉。沙門虛受為碑紀述焉。
系曰。蔡邕是張衡後身。智威本徐陵前事。驗皆昭晰理且弗虛。至於聖人功用自在此亡彼出。利見無方。僧會捐世既遐唐來化越。立逝屹然異中之異。茍非應物現
【現代漢語翻譯】 現代漢語譯本：康僧會說：『如果能留下我的真身，就能為你們的伽藍帶來福報。』說完，他在行走之間站立而逝。之後，他的眼睛微微閉合，但精神卻未消散，舉起手好像在迎接什麼，腳跨開好像要行走一樣。眾人商議將他的遺體安葬在墓穴中，但用盡人力也無法移動分毫。雖然他的色身堅固，如同用膠漆粘合一般。於是將他遷往勝地，另外建立崇高的殿堂。當時，越地的人們爭相用香、花、燈、彩色的幡蓋、水果、衣物等來祈求心願，大多都能如願。最初，越地的軍隊大多駐紮在永欣寺，婦女生產和士兵的葷腥血污玷污了寺廟，人們不堪其髒亂。康僧會於是化身前往拜見閩地的廉使李若初，並說：『您即將掌管越地的政務，希望您能將軍隊遷走。』說完便拂袖而去，隨即失去了軌跡。李公既高興又驚駭，並且記住了他的話。後來果然赴任這個郡，等到處理完政事後，便去拜謁康僧會的靈蹟，認出當時說話的人就是這位僧人。於是下令撤走軍人家屬，勒令他們回到營帳。又有一個婦人在夜晚臨產，家中沒有燈燭，鄰居也沒有光亮。忽然有一個僧人拿著蠟燭從窗戶進來。她的丈夫第二天進入永欣寺，認出康僧會的容貌，就是那個授火救助產婦的僧人。從此以後，民間很多人都來這裡祈求生兒育女。到了會昌年間，永欣寺被毀，只有現在的大善寺獨自保留，改名為開元寺。於是將康僧會的真身移入這座寺中。大中之後，有曇休律師，為康僧會另外建立殿宇，擴充供奉的器具。又曾經向百姓家乞討草鞋，至今越地的人們大多用芒鞋和油幡來供奉。感應的事蹟非常多，各家各戶都有，無法一一敘述。現在被稱為超化大師。從永徽年間至今，從未缺少過對他的供奉。沙門虛受為此立碑記述。 系曰：蔡邕是張衡的後身，智威是徐陵的前世。這些驗證都非常明顯，道理也並非虛假。至於聖人的功用，就在於此消彼長，利於眾生而無處不在。康僧會去世已經很久，唐朝時來教化越地，圓寂后屹立不倒，是奇異中的奇異。如果不是應物而現，怎麼會這樣呢？
【English Translation】 English version: He said, 'I am Kang Senghui (name of a monk). If you can keep my true body, it will bring blessings to your Sangharama (monastery).』 After speaking, he stood and passed away while walking. Then, his eyes were slightly closed, but his spirit did not dissipate. He raised his hand as if to greet someone, and his feet were spread apart as if he wanted to walk. The crowd discussed burying his spiritual body in a tomb, but all their efforts could not move it even slightly. Although his physical body was firm, as if glued together, they moved him to a sacred place and built a magnificent hall separately. At that time, the people of Yue (ancient state in China) competed to offer incense, flowers, lamps, colorful banners, fruits, clothing, and utensils to pray for their wishes, and most of them were fulfilled. Initially, many of the Yue troops were stationed at Yongxin Temple (name of a temple). The women giving birth and the soldiers' meat and blood defiled the monastery, and people could not bear its filth. Kang Senghui then transformed himself and visited Li Ruochu (name of an official), the commissioner of Min (ancient region in China), and said, 'You are about to take charge of the affairs of Yue, and I hope you can move the troops away.』 After speaking, he brushed his sleeves and left, and then disappeared. Duke Li was both happy and astonished, and he remembered his words. Later, he indeed went to that prefecture, and after finishing his official duties, he went to visit Kang Senghui's sacred site and recognized that the person who spoke at that time was this monk. He then ordered the military families to be evacuated and ordered them to return to their camps. Also, a woman was about to give birth at night, and there were no candles in her house, and there was no light in the neighbors' houses. Suddenly, a monk entered through the window with a candle. The next day, her husband entered Yongxin Temple and recognized Kang Senghui's appearance as the monk who gave the fire to help the woman in labor. From then on, many people came here to pray for sons and daughters. During the Huichang era (period in Tang Dynasty), Yongxin Temple was destroyed, and only the present Dasan Temple (name of a temple) was preserved alone, renamed Kaiyuan Temple (name of a temple). Then Kang Senghui's true body was moved into this temple. After the Dazhong era (period in Tang Dynasty), there was a Vinaya Master Tanxiu (name of a monk), who built a separate hall for Kang Senghui and expanded the offerings. He also once begged for straw sandals from the people's homes, and to this day, the people of Yue mostly offer straw shoes and oil banners. The miraculous responses are numerous, and each household has its own stories, which cannot be described in detail. He is now called the Great Master of Transcendence. From the Yonghui era (period in Tang Dynasty) to the present, the offerings to him have never been lacking. The Shramana (Buddhist monk) Xushou (name of a monk) wrote a stele to record this. The commentary says: Cai Yong (name of a person) was the reincarnation of Zhang Heng (name of a person), and Zhiwei (name of a person) was the previous life of Xu Ling (name of a person). These verifications are all very clear, and the principles are not false. As for the function of a sage, it lies in the ebb and flow, benefiting all beings and being present everywhere. Kang Senghui passed away a long time ago, and came to teach Yue during the Tang Dynasty. After his death, he stood upright, which is the strangest of the strange. If it were not for responding to things and manifesting, how could it be like this?
形如水中月。孰能預於是乎。
唐京兆法海寺道英傳
釋道英。不知何許人也。戒德克全名振天邑。住寺在佈政坊。咸亨中見鬼物寺主慧簡。嘗曰。曉見二人行不踐地。入英院焉。簡怪而問之。英曰。曏者秦莊襄王使使傳語。饑虛甚久。以師大慈慾望排食並從者三百人。勿辭勞也。吾以報云。後日曉具饌。可來專相候耳。簡聞之言。以酒助之及期果來。侍從甚嚴。坐食倉黃謂英曰。弟子不食八十年矣。英問其故。答曰。吾生來不無故誤其如滅東周絕姬祀。或責以功德。吾平日未有佛法可以懺度。唯以赦宥矜恤煢獨塞之。終為未補。以福少罪多受對未畢。今此一餐。更四十年方復得食。因歷指座上云。此是白起王翦。為殺害多罪報未終。又云。此陳軫以虛詐故。英曰。王何不從人索食而甘虛腹。此奚可忍乎。王曰。慈心人少。餘人不相見。吾緣貴人不可妄行崇禍。所以然也。英指酒曰。寺主簡公將獻。深有所愧。垂去謂英曰。甚感此行傷費。饜飫可知。弟子有少物即送相償。城東通化門外尖冢。以其銳上而高大。是吾棲神之所。世人不知妄云呂不韋墓耳。英曰。往遭赤眉開發何有物來。曰賊取不得。英曰。貧道非發丘中郎。是出家人無用物所。必勿將來。言訖長揖而去。英感下趣如此。罔知終畢。
【現代漢語翻譯】 形如水中月，誰又能預料到呢？
唐京兆法海寺道英傳
釋道英，不知是哪裡人。戒律品德完美，名聲響徹京城。住在佈政坊的寺廟裡。咸亨年間，（寺主）慧簡（人名）見到鬼物（指鬼魂）對寺主慧簡（人名）說：『早上看見兩個人行走不踩地，進入道英（人名）的院子。』慧簡（人名）感到奇怪就問他。道英（人名）說：『剛才秦莊襄王（人名，秦始皇的父親）派使者傳話，飢餓很久了，因為大師您的大慈悲，希望您能安排食物，包括隨從三百人，不要推辭辛苦。我答應報答他。後天早上準備好飯菜，可以來專門等候。』慧簡（人名）聽了這話，用酒來幫助準備，到了約定的時間果然來了。侍從非常莊嚴，坐下吃飯很匆忙，對道英（人名）說：『弟子我已經八十年沒吃東西了。』道英（人名）問他原因。回答說：『我生來不免犯錯，比如滅掉東周，斷絕姬姓的祭祀。有人責問我的功德。我平日沒有佛法可以懺悔救度，只是用赦免、憐憫、救濟孤獨的人來彌補，最終還是不能彌補。因為福報少罪孽多，受到的懲罰還沒有結束。』現在這一餐，還要四十年才能再次得到食物。』於是指著座位上說：『這是白起（人名）、王翦（人名），因為殺害太多，罪報還沒有結束。』又說：『這是陳軫（人名），因為虛偽欺詐的緣故。』道英（人名）說：『大王為什麼不向人索要食物而甘願餓肚子，這怎麼能忍受呢？』（秦莊襄）王說：『有慈悲心的人很少，其他人不相見。我因為您是貴人，不敢隨便增加禍患，所以才這樣。』道英（人名）指著酒說：『寺主簡公（人名）將要獻上，深感慚愧。』（秦莊襄）王將要離開時對道英（人名）說：『非常感謝這次的行動，花費很多，飽餐一頓可以知道。弟子我有些東西，就送來作為補償。城東通化門外的尖冢，因為它頂端尖銳而且高大，是我的靈魂棲息的地方。世人不知道，胡亂說是呂不韋（人名）的墓。』道英（人名）說：『過去遭到赤眉軍（歷史上的農民起義軍）挖掘，有什麼東西能留下來呢？』（秦莊襄）王說：『賊人拿不走。』道英（人名）說：『貧道不是盜墓賊，是出家人，沒有用得著的東西，一定不要送來。』說完長揖而去。道英（人名）感慨地獄的情況是這樣，不知道最終的結局。
【English Translation】 It's like the moon reflected in the water. Who can foresee what will happen?
Biography of Shi Daoying of Fahaishi Temple in Jingzhao during the Tang Dynasty
Shi Daoying (a monk's name), it is not known where he came from. His adherence to the precepts and virtuous conduct were complete, and his name resonated throughout the capital. He resided in a temple in Buzheng Ward. During the Xianheng period, Huijian (a person's name), the temple's abbot, saw a ghost and said to Huijian (a person's name): 'In the morning, I saw two people walking without touching the ground, entering Daoying's (a person's name) courtyard.' Huijian (a person's name) was surprised and asked him about it. Daoying (a person's name) said: 'Just now, King Zhuangxiang of Qin (a person's name, father of the First Emperor of Qin) sent a messenger to convey a message, saying that he had been hungry for a long time. Because of your great compassion, Master, he hopes that you can arrange food, including for his three hundred followers, without refusing the labor. I promised to repay him. Tomorrow morning, prepare the meals, and he can come and wait specifically.' Huijian (a person's name) heard this and helped prepare with wine. When the appointed time arrived, he indeed came. The attendants were very solemn. He sat down and ate hurriedly, saying to Daoying (a person's name): 'This disciple has not eaten for eighty years.' Daoying (a person's name) asked him the reason. He replied: 'Since I was born, I have inevitably made mistakes, such as destroying the Eastern Zhou and cutting off the sacrifices of the Ji surname. Some people question my merits. I have no Buddhist teachings to repent and save myself, so I only use amnesty, compassion, and relief for the lonely to make up for it, but ultimately it cannot be compensated. Because I have little merit and much sin, the punishment I receive has not ended.' This meal will be followed by another forty years before I can eat again.' Then he pointed to the seats and said: 'These are Bai Qi (a person's name) and Wang Jian (a person's name), because they killed too many people, and the retribution for their sins has not ended.' He also said: 'This is Chen Zhen (a person's name), because of his false and deceitful nature.' Daoying (a person's name) said: 'Why doesn't Your Majesty ask people for food and willingly starve? How can this be tolerated?' The (King Zhuangxiang of Qin) King said: 'There are few people with compassionate hearts, and others do not see me. Because you are a noble person, I dare not casually increase the misfortune, so that's why.' Daoying (a person's name) pointed to the wine and said: 'The temple's abbot, Jian Gong (a person's name), is about to offer it, and he feels deeply ashamed.' As the (King Zhuangxiang) King was about to leave, he said to Daoying (a person's name): 'I am very grateful for this action, which cost a lot. It is known that I have eaten my fill. I have some things that I will send as compensation. The sharp tomb outside Tonghua Gate in the east of the city, because its top is sharp and tall, is where my soul resides. The world does not know and mistakenly says it is the tomb of Lü Buwei (a person's name).' Daoying (a person's name) said: 'In the past, it was excavated by the Chimei Army (historical peasant uprising army), what things could be left?' The (King Zhuangxiang) King said: 'The thieves could not take it.' Daoying (a person's name) said: 'This poor monk is not a grave robber, but a monk, and has no use for things, so be sure not to send them.' After speaking, he bowed deeply and left. Daoying (a person's name) lamented that the situation in the lower realm was like this, and did not know the final outcome.
唐京兆法秀傳
釋法秀者未詳何許人也。居於京寺游游咸鎬之間。以勸率眾緣多成善務。至老未嘗休懈。開元末夢人云。將手巾袈裟各五百條。可於迴向寺中佈施。覺后問左右。並云無迴向寺。及募人制造巾衣。又遍詢老舊僧俗。莫有此伽藍否。時有一僧。形質魁梧人都不識。報云。我知迴向寺處。問要何所須並人伴等。答曰。但赍所施物名香一斤即可矣。遂依言授物。與秀偕行。其僧徑入終南山。約行二日至極深峻。初無所睹復程序見碾石一具。驚曰。此人跡不到何有此物。乃于其上焚所赍香。再三致禮。哀訴從午至夕谷中霧氣彌浸。咫尺不辨。逡巡開霽。當半崖間有朱門紛壁綠牖琁題。剎飛天矯之幡。樓直觚棱之影。少選見一寺分明雲際。三門而懸巨榜曰迴向寺。秀與僧喜甚。攀陟遂到。時已黃昏。而聞鐘磬唱薩之聲。門者詰其所從。遲迴引入見一老僧。慰問再三倡言曰。唐皇帝萬福否。處分令別僧相隨歷房散手巾袈裟。唯餘一分。指一房空榻。無人有衣服坐席。似有所適者。既而卻見老僧。若綱任之首。曰其往外者當已來矣。其僧與秀復欲至彼授手巾等。一房但空榻者。亦無人也。又具言之。者僧笑令坐。顧彼房內取尺八來。至乃玉尺八也。老僧曰。汝見彼胡僧否。曰見已。曰此是將來權代汝主者。京師
【現代漢語翻譯】 現代漢語譯本：
《唐京兆法秀傳》
釋法秀，不知是哪裡人。居住在京城寺廟，往來於咸鎬一帶。他勸導眾人廣結善緣，成就了很多善事。直到老年也沒有懈怠。開元末年，他夢見有人說：『將手巾、袈裟各五百條，可以在迴向寺中佈施。』醒來后問左右的人，都說沒有迴向寺。於是他募集人制造手巾和袈裟，又到處詢問年老的僧人和百姓，也沒有人知道有這座寺廟。當時有一個僧人，身材魁梧，人們都不認識他，他說：『我知道迴向寺在哪裡。』法秀問需要什麼東西和同伴。僧人回答說：『只要帶著要佈施的物品和一斤名香就可以了。』於是法秀按照僧人說的準備了東西，與他一同前往。那個僧人直接進入終南山，大約走了兩天，到了非常深峻的地方。起初什麼也沒看到，繼續前進，看到一個石碾子。法秀驚訝地說：『這裡人跡罕至，怎麼會有這種東西？』於是就在石碾子上焚燒帶來的香，再三行禮。哀求訴說到中午到傍晚，山谷中的霧氣瀰漫，咫尺之內都看不清楚。過了一會兒，霧氣消散，看到半山崖間有紅色的門，彩色的墻壁，綠色的窗戶，用美玉裝飾的門楣，寺廟的飛檐上飄揚著幡，樓閣的影子筆直。一會兒，看到一座寺廟分明地出現在雲端，三門上懸掛著巨大的匾額，寫著『迴向寺』。法秀和僧人非常高興，攀登上去到達了寺廟。當時已經是黃昏，聽到鐘磬和唱讚的聲音。守門人詢問他們從哪裡來，遲疑地把他們引進寺廟，見到一位老僧，老僧慰問了他們，並問道：『唐朝皇帝萬福嗎？』然後吩咐別的僧人帶領他們到各個房間分發手巾和袈裟，只剩下一份。老僧指著一間空著的床鋪，沒有人，也沒有衣服坐席，好像有什麼人去了別的地方。過了一會兒，又看到老僧，好像是綱任的首領，說：『那個出去的人應該快回來了。』那個僧人和法秀又想去那裡分發手巾等，但是那間只有空床鋪的房間，仍然沒有人。法秀又把情況詳細地告訴了老僧。老僧笑著讓他們坐下，從那個房間里拿來一支尺八，竟然是玉尺八。老僧說：『你見到那個胡僧了嗎？』法秀說：『見到了。』老僧說：『他將來會暫時代替你們的君主。』京城……
【English Translation】 English version:
The Biography of Dharma-śrī of Jingzhao in Tang Dynasty
The Śramaṇa Dharma-śrī, it is not known where he was from. He resided in the temples of the capital, traveling between Xian and Hao. He encouraged people to create good karma and accomplished many virtuous deeds. Even in his old age, he never slacked off. At the end of the Kaiyuan era (713-741 CE), he dreamed that someone said: 'Take five hundred hand towels and five hundred kaṣāyas (robes), and distribute them in the Temple of Turning the Merit.' After waking up, he asked the people around him, but they all said there was no Temple of Turning the Merit. So he raised funds to manufacture hand towels and robes, and also inquired everywhere among the old monks and laypeople, but no one knew if there was such a monastery. At that time, there was a monk, tall and sturdy, whom no one recognized. He said, 'I know where the Temple of Turning the Merit is.' Dharma-śrī asked what things and companions were needed. The monk replied, 'Just bring the items to be donated and one pound of famous incense.' So Dharma-śrī prepared the items according to the monk's instructions and went with him. The monk went directly into Mount Zhongnan, and after about two days of walking, they reached a very deep and steep place. At first, they saw nothing, but as they continued, they saw a stone mill. Dharma-śrī was surprised and said, 'This place is rarely visited by people, how could there be such a thing?' So he burned the incense he had brought on the stone mill and paid his respects again and again. He pleaded and prayed from noon to evening, and the fog in the valley became so thick that he could not see anything within a foot. After a while, the fog cleared, and he saw red doors, colorful walls, green windows, and jade-decorated lintels on the mountainside. Banners fluttered from the eaves of the temple, and the shadows of the pavilions were straight. After a short while, he saw a temple clearly appearing in the clouds, with a huge plaque hanging on the three gates, which read 'Temple of Turning the Merit'. Dharma-śrī and the monk were very happy and climbed up to the temple. It was already dusk, and they heard the sounds of bells, chimes, and chanting. The gatekeeper asked them where they came from and hesitantly led them into the temple, where they met an old monk. The old monk greeted them and asked, 'Is the Tang Emperor well?' Then he ordered other monks to lead them to distribute the hand towels and robes in each room, leaving only one portion. The old monk pointed to an empty bed in a room, with no one there, and no clothes or seats, as if someone had gone somewhere else. After a while, they saw the old monk again, as if he were the head of the monastic administration, and he said, 'The one who went out should be back soon.' The monk and Dharma-śrī wanted to go there again to distribute the hand towels, etc., but the room with only the empty bed was still empty. Dharma-śrī told the old monk about the situation in detail. The old monk smiled and asked them to sit down, and took a shakuhachi (尺八) from that room, which was actually a jade shakuhachi. The old monk said, 'Have you seen that foreign monk?' Dharma-śrī said, 'I have.' The old monk said, 'He will temporarily replace your ruler in the future.' The capital...
當亂人死無數。此胡名磨滅王。其一室是汝主房也。汝主在寺以愛吹尺八。罰在人間。此常所吹者也。今限將滿。即卻來矣。明日遣就齋。齋訖曰。汝當回可將此尺八並袈裟手巾與汝主自收也。秀禮拜而還。童子送出。才數十步雲霧四合。則不復見寺矣。乃持手巾袈裟玉尺八進上玄宗。召見具述本末。帝大感悅凝神久之。取笛吹之宛是先所御者。后數年果有祿山之禍。秀所見胡僧即祿山也。秀感其所遇精進倍切。不知所終。世傳終南山聖寺又有迴向也。
系曰。昔梁武遣送袈裟入海上山。法秀詣迴向寺燕師命使尋竹林聖寺。此三緣者名殊而事一。莫是互相改作同截鶴續鳧否。通曰。聖人之作。猶門內造車門外合轍。雖千萬里之遠事亦符合者。蓋無異路。故如樵子觀仙棋爛柯。非止王質。有多人遇棋且姓名不同為爛斧柯者不一。今送衣入聖寺。多者亦如此也。
唐滑州龍興寺普明傳
釋普明。不知何許人也。或云西域之僧。每談禪法舉攉玄微。莫可測其沉寥之高遠歟。大曆初年受胙縣人請居阿蘭若。學者蟻聚塵中往來。白衣禮而施之。日以千計。或一睹相自然懲忿窒欲。食葚懷音沿善革惡。以歲計無央數也。右僕射義成軍節度使賈耽者本謫仙也。優遊道學率略空門。才覿明也若羊祜之識舊環。蔡順之
【現代漢語翻譯】 現代漢語譯本：當叛亂者死亡無數時，這個胡人的名字就會被磨滅，他就是安祿山（指唐朝安史之亂的禍首）。他的一間屋子就是你的主人的房間。你的主人在寺廟裡喜歡吹奏尺八（一種竹製樂器）。他因為罪過被貶謫到人間，這支尺八是他經常吹奏的。現在期限將滿，他就要回來了。明天派人去參加齋會，齋會結束后說：『你應該回去了，可以把這支尺八和袈裟、手巾交給你的主人自己收好。』秀（法秀）拜謝后離開，童子送他出來。才走了幾十步，雲霧四合，就再也看不見寺廟了。於是他拿著手巾、袈裟、玉尺八進獻給玄宗（唐玄宗），玄宗召見他，他詳細敘述了事情的始末。玄宗聽后非常感動，凝神沉思了很久。拿起尺八吹奏，果然是先前自己所用的。後來幾年，果然發生了安祿山之亂。秀所見到的胡僧就是安祿山。法秀感念他所經歷的事情，更加精進修行。不知道他最終的歸宿。世間傳說終南山的聖寺還有迴向的功能。
系曰：從前梁武帝派人將袈裟送到海上山。法秀前往回向寺，燕師命令他尋找竹林聖寺。這三件事雖然名稱不同，但本質是一樣的。莫非是互相改動，如同截斷鶴的腿來接續野鴨的腿一樣嗎？通曰：聖人的作為，就像在門內製造的車子，到門外也能合上車轍一樣。即使相隔千萬里之遙，事情也能符合，因為沒有不同的道路。所以就像樵夫觀看仙人下棋，腐爛了斧柄一樣，不僅僅是王質，還有很多人遇到下棋，而且姓名不同，斧柄腐爛的原因也不一樣。現在送衣服進入聖寺，很多事情也是如此。
唐滑州龍興寺普明傳
釋普明，不知道是哪裡人。有人說是西域的僧人。每次談論禪法，都舉出深奧玄妙的道理，沒有人能夠測度他沉寂寥廓的高遠境界。大曆初年，接受了胙縣人的邀請，居住在阿蘭若（寂靜處，指寺院）。學習的人像螞蟻一樣聚集，塵世中的人往來不斷。平民百姓禮拜並施捨財物，每天都有成千上萬的人。有的人只要看他一眼，自然就能抑制憤怒，堵塞慾望。吃桑葚時懷念桑葚的聲音，沿襲善良，革除邪惡，以年計算，沒有窮盡。右僕射、義成軍節度使賈耽（人名）本來就是謫仙。悠遊于道學，大致瞭解空門。才見到普明，就像羊祜（人名）認出了舊環，蔡順（人名）一樣。
【English Translation】 English version: When countless rebels die, this Hu (non-Han Chinese) person's name will be erased. This is An Lushan (referring to the instigator of the An Shi Rebellion in the Tang Dynasty). One of his rooms is your master's room. Your master likes to play the shakuhachi (a bamboo flute) in the temple. He was banished to the human world because of his sins. This shakuhachi is what he often plays. Now the term is about to expire, and he will return. Tomorrow, send someone to attend the vegetarian feast. After the feast, say: 'You should go back and give this shakuhachi, kasaya (Buddhist robe), and hand towel to your master to keep himself.' Xiu (Fa Xiu) bowed and left, and the boy saw him off. After only a few dozen steps, clouds and mist gathered from all directions, and he could no longer see the temple. So he presented the hand towel, kasaya, and jade shakuhachi to Xuanzong (Emperor Xuanzong of Tang). Xuanzong summoned him and he described the whole story in detail. Xuanzong was very moved after hearing this and pondered for a long time. He picked up the flute and played it, and it was indeed the one he had used before. A few years later, the An Lushan Rebellion indeed occurred. The Hu monk that Xiu saw was An Lushan. Fa Xiu was grateful for what he had experienced and practiced even more diligently. It is not known where he ended up. It is said that the holy temple in Zhongnan Mountain still has the function of dedication.
The commentary says: In the past, Emperor Wu of Liang sent someone to send a kasaya to the mountain on the sea. Fa Xiu went to Huixiang Temple, and Master Yan ordered him to find the Bamboo Forest Holy Temple. These three events have different names but the same essence. Could it be that they are mutually altered, like cutting off the legs of a crane to extend the legs of a duck? Tong said: The actions of a sage are like a cart made inside the door, which can fit the ruts outside the door. Even if they are thousands of miles apart, things can still match, because there are no different paths. Therefore, it is like a woodcutter watching immortals playing chess, and the axe handle rotting away. It is not just Wang Zhi, but many people have encountered chess playing, and the reasons for the axe handle rotting away are different. Now, sending clothes into the holy temple is much the same.
Biography of Puming of Longxing Temple in Huazhou, Tang Dynasty
釋 Puming, it is not known where he is from. Some say he was a monk from the Western Regions. Every time he talked about Chan (Zen) Buddhism, he would bring up profound and subtle principles, and no one could measure the height and distance of his silent and vast realm. In the early years of the Dali period, he accepted the invitation of the people of Zuo County and lived in Aranya (a quiet place, referring to a temple). People who came to learn gathered like ants, and people from the world came and went. Common people worshiped and gave alms, and there were thousands of people every day. Some people only needed to look at him once to naturally restrain their anger and block their desires. They cherished the sound of mulberries when eating mulberries, followed goodness, and eliminated evil. Counting by years, there was no end. Jia Dan (a personal name), the Right Servant and Military Commissioner of Yicheng, was originally a banished immortal. He leisurely studied Taoism and roughly understood the empty gate. Only when he met Puming did he recognize the old ring like Yang Hu (a personal name), and Cai Shun (a personal name).
見慈母焉。降心延請住州寺。迎引傾郭巷無居人。由是為人說法。雖老不疲行疾如風。質貌輕壯。以貞元八年壬申閏十二月十日。囑付門徒奄然坐滅。生年或云三百歲。以其年百歲者見之。顏容不易之故。依天竺法火化。收舍利二七粒。堅固圓明。群信于明所居禪庭立塔一所。后遷座于塔下焉。明亡之後十年王師西征安靜邊塞。滑人有材勇者柴清。因覘獫狁深入虜庭。巡邏者多乃晝伏夜動。迷方失路迂直不分。清見明在前導若老馬之先驅焉。及抵漢城忽然不見。歸州就塔作禮。遐邇傳之。
宋高僧傳卷第十八 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第十九
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
感通篇第六之二(正傳二十一人附見八人)
唐嵩岳破灶墮傳
釋破灶墮者。不知何許人也。天后之世參事嵩岳安禪師號老安是歟。通徹禪法逍遙弗羈。恒理求而不見其前。別涂取而莫趨其後。嘗遇巫氏能與人醮灶祓禳。若漢武之世李少君以祠灶可以致物同也。凡其解奏之時。往往見鬼物形兆。閭里迭畏。傳於眾多殺少牢以祭之者交午。重其主灶。乃幡蓋擁之秘而罕睹焉。揚子所謂靈場之威宜夜矣乎。時墮詣之。始勸巫者。終為神說法已告云。我聞
【現代漢語翻譯】 現代漢語譯本 見到慈母。恭敬地邀請他住在州寺。迎接他的人擠滿了街道，沒有一個居民不在。因此，他開始為人說法。雖然年老，但不知疲倦，行走如風。容貌顯得年輕力壯。在貞元八年壬申閏十二月十日，他囑咐門徒后安詳坐化。有人說他活了三百歲。因為那些一百歲的人見到他，他的容貌都沒有改變。按照天竺（India）的習俗火化，收集到舍利（relics）二七粒（十四粒），堅固圓滿。信徒們在他生前居住的禪庭建立了一座塔。後來，他的座位也遷到了塔下。明（破灶墮）圓寂十年後，王師西征，安定邊塞。滑州人中有一個勇敢有才的人叫柴清，因為偵察獫狁（an ancient nomadic tribe）而深入敵營。巡邏的人很多，所以他白天隱藏，夜晚行動。迷失方向，分不清曲直。柴清看到明（破灶墮）在前面引導，就像老馬在前面帶路一樣。等到抵達漢城（an ancient city），忽然不見了。柴清回到滑州，對著塔作禮。這件事傳遍了遠近。
《宋高僧傳》卷第十八 大正藏第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第十九
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
感通篇第六之二(正傳二十一人附見八人)
唐嵩岳破灶墮傳
釋破灶墮，不知道是哪裡人。天后（Empress Wu Zetian）在位時，他參事嵩岳安禪師，號老安，是這樣嗎？他通徹禪法，逍遙自在，不受拘束。總是探求真理，卻看不到它的前面；另闢蹊徑，也沒有人追隨他的後面。曾經遇到一個巫師，能為人祭灶祓禳（exorcise evil by offering sacrifices to the kitchen god）。就像漢武帝時的李少君，認為祭祀灶神可以招來物品一樣。每當巫師解奏的時候，往往能看到鬼物的形狀。鄉里的人們都非常害怕，互相傳說，殺豬宰羊來祭祀灶神的人絡繹不絕。他們非常重視主灶，用幡蓋遮蓋著，很少讓人看到。就像揚雄所說的，『靈場的威嚴，應該在夜晚啊！』當時，破灶墮去拜訪他，開始勸說巫師，最終為神說法，並告訴他們，『我聽說……』
【English Translation】 English version He saw his compassionate mother. He was respectfully invited to reside in the state temple. The streets were filled with people welcoming him, with no residents absent. Consequently, he began to preach the Dharma to the people. Although old, he was tireless and walked as swiftly as the wind. His appearance was youthful and vigorous. On the tenth day of the intercalary twelfth month of the Ren Shen year of the Zhenyuan era (792 AD), he entrusted his disciples and passed away peacefully in a seated posture. Some say he lived to be three hundred years old, because those who were a hundred years old saw that his appearance did not change. Following the custom of Tianzhu (India), he was cremated, and two sets of seven (fourteen) relics were collected, solid and luminous. The faithful erected a pagoda in the meditation courtyard where he had resided. Later, his seat was moved beneath the pagoda. Ten years after Ming (Pozaoduo) passed away, the royal army marched west, pacifying the border regions. A brave and talented man from Huazhou named Chai Qing, while scouting the Xiongnu (an ancient nomadic tribe), ventured deep into enemy territory. With many patrols, he hid during the day and moved at night. He lost his way and could not distinguish between the winding and straight paths. Chai Qing saw Ming (Pozaoduo) guiding him ahead, like an old horse leading the way. When he reached Hancheng (an ancient city), he suddenly disappeared. Chai Qing returned to Huazhou and paid homage at the pagoda. The story spread far and wide.
Song Dynasty Biographies of Eminent Monks, Volume 18 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks
Song Dynasty Biographies of Eminent Monks, Volume 19
Compiled by Zanning, a Purple-Robed Shramana of the Tianshou Temple on the Left Street of the Song Dynasty, and others, by Imperial Order
Chapter 6.2 on Responses and Connections (21 Main Biographies with 8 Appended)
Biography of Pozaoduo of Mount Song in the Tang Dynasty
The Shramana Pozaoduo, his origins are unknown. During the reign of Empress Wu Zetian, he served under Chan Master An of Mount Song, known as Lao An, is that so? He thoroughly understood Chan practice, living freely and unconstrained. He always sought the truth but could not see its front; he took a different path, but no one followed behind him. He once encountered a shaman who could perform sacrifices to the kitchen god to exorcise evil. Like Li Shaojun in the time of Emperor Wu of the Han Dynasty, who believed that offering sacrifices to the kitchen god could attract objects. Whenever the shaman performed the ritual, he often saw the shapes of ghosts and spirits. The people in the villages were very afraid and spread the word, and those who slaughtered pigs and sheep to sacrifice to the kitchen god were numerous. They highly valued the main stove, covering it with banners and canopies, rarely allowing anyone to see it. As Yang Xiong said, 'The majesty of the sacred place should be at night!' At that time, Pozaoduo visited him, first勸說(persuaded) the shaman, and eventually preached the Dharma to the gods, telling them, 'I have heard...'
師教決定生天。乃現其形禮辭且曰。蒙師提耳獲益彌深。得生殊勝天。言訖而隱。其灶即神祠也。隨而瓦解自然破落。非人力也。遐邇驚駭。此師素不稱名。由此全取他名號破灶墮也。
唐嵩岳閑居寺元圭傳
釋元圭。姓李氏。伊闕人也。稟氣英奇寬裕閑雅。既緣宿習乃誓出家。于永淳二年遂登滿足。乃隸名閑居寺以習毗尼。雖勤無懈執律唯堅。后悟少林寺禪宗。大通心要深入玄微。遂卜廬于岳中龐塢。謂其徒仁素曰。吾始居寺東嶺。吾滅汝必塔吾骸於此。圭安於巖阿。時有峨冠褲褶。部曲繁多輕步舒徐稱謁大師。圭睹其貌偉精爽不倫。謂之曰。善來仁者。胡謂而至。曰師寧識我邪。圭曰。吾觀佛與眾生等。吾一目之。豈分別識也。對曰。我此岳神也。吾能利害生死於人。師安得一目我哉。圭曰。汝能生死於人。吾本不生汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。茍能壞空及壞汝。吾則不生不滅也。汝尚不能。如是又焉能生死吾邪。岳神稽首再拜曰。我亦聰明正直於余神。豈能知師有廣大之智辯乎。愿授之正戒。令我度世助其威福。圭曰。神既乞戒即既戒也。所以者何。戒外無戒。又何戒哉。神曰。此理也。我聞茫昧。止求師戒。我身為門弟子。圭辭不獲。即為張座焚香秉爐正機曰。付汝
【現代漢語翻譯】 現代漢語譯本：老師教導（他）決定（可以）昇天。那個人現出（自己本來的）形貌，行禮告辭並且說：『承蒙老師的教誨，我獲益很深，（死後）能夠往生殊勝的天界。』說完就消失了。他（原來祭拜的）那個灶，也就是（他所信奉的）神的神祠。隨即瓦解崩塌，自然破敗零落，不是人力所能做到的。遠近的人都感到驚駭。這位老師向來不以（自己的）名字出名，因此（人們）就完全用他所破的（那個）神的名字稱呼他，（叫他）破灶墮。
（以上出自）《唐嵩岳閑居寺元圭傳》
釋元圭（Shi Yuan Gui），姓李（Li），是伊闕（Yi Que）人。他天資聰穎，寬厚閒適文雅。因為前世的因緣，於是發誓出家。在永淳（Yong Chun）二年完成了受具足戒。之後隸屬於閑居寺（Xian Ju Temple），學習毗尼（Vinaya，戒律）。雖然勤奮沒有懈怠，持守戒律非常堅定。後來領悟了少林寺（Shaolin Temple）的禪宗（Chan School），通達了心要，深入了玄微的境界。於是在嵩山（Song Mountain）的龐塢（Pang Wu）結廬而居。他告訴他的弟子仁素（Ren Su）說：『我最初住在寺廟的東嶺（East Ridge of the Temple）。我圓寂之後，你一定要把我的遺骸建塔安葬在這裡。』元圭（Yuan Gui）安住在山巖邊。當時有一個人，戴著高高的帽子，穿著褲褶（一種服裝），帶著很多隨從，腳步輕快舒緩，自稱要拜見大師。元圭（Yuan Gui）看到他相貌偉岸，精神清爽不同凡俗，對他說：『歡迎你，仁者（Ren Zhe，有仁德的人）。你為何而來？』（那人）說：『老師難道不認識我嗎？』元圭（Yuan Gui）說：『我看佛和眾生都是一樣的，我一視同仁，怎麼會分別認識呢？』（那人）回答說：『我是這座嵩山的山神。我能夠使人得利或受害，使人活或死。老師怎麼能一視同仁地看待我呢？』元圭（Yuan Gui）說：『你能使人活或死，我本來就沒有生，你又怎麼能使我死呢？我看待身體和虛空是一樣的，看待我和你也是一樣的。你能破壞虛空和你自己嗎？如果能破壞虛空以及破壞你自己，我就是不生不滅的。你尚且不能做到這些，又怎麼能使我活或死呢？』山神叩頭再拜說：『我也是眾多神靈中聰明正直的，怎麼能知道老師您有如此廣大的智慧和辯才呢？希望您能授予我正戒（Zheng Jie，正確的戒律），讓我度過此生，幫助我增加威望和福報。』元圭（Yuan Gui）說：『神既然乞求戒律，那就是已經受戒了。為什麼這麼說呢？因為戒律之外沒有其他的戒律，又需要什麼戒律呢？』山神說：『這個道理，我聽了還是茫然不解，只是懇求老師您授予我戒律，讓我成為您的門下弟子。』元圭（Yuan Gui）推辭不掉，於是就張設座位，焚香，拿著香爐，端正姿勢說：『授予你……』
【English Translation】 English version: The teacher instructed (him) that he was destined to be reborn in heaven. That person then revealed his true form, bowed in farewell, and said, 'Thanks to the teacher's instruction, I have benefited greatly and will be reborn in a superior heaven.' After speaking, he disappeared. The stove (he used to worship), which was his shrine, then crumbled and fell apart naturally, not by human force. People far and near were astonished. This teacher was not known by his own name, so people completely used the name of the god he had destroyed to call him 'Po Zao Duo' (Destroyer of the Stove).
(The above is from) 'Biography of Yuan Gui of Xian Ju Temple on Mount Song' in the Tang Dynasty
釋 Yuan Gui (Shi Yuan Gui), whose surname was 李 Li, was a native of 伊闕 Yi Que. He was gifted with intelligence, generosity, leisure, and elegance. Due to past karmic connections, he vowed to leave home. In the second year of 永淳 Yong Chun, he completed his full ordination. He was then assigned to Xian Ju Temple to study the Vinaya (discipline). Although diligent and tireless, he was steadfast in upholding the precepts. Later, he awakened to the Chan (Zen) school of Shaolin Temple, comprehended the essentials of the mind, and deeply penetrated the profound and subtle realms. He then built a hermitage in Pang Wu on Mount Song. He said to his disciple 仁素 Ren Su, 'I initially resided on the East Ridge of the temple. After my death, you must build a stupa to enshrine my remains here.' Yuan Gui settled by the cliff. At that time, a person wearing a tall hat and trousers, with many attendants, walked lightly and slowly, claiming to pay respects to the master. Yuan Gui, seeing his majestic appearance and extraordinary spirit, said to him, 'Welcome, benevolent one. Why have you come?' (The person) said, 'Does the teacher not recognize me?' Yuan Gui said, 'I view the Buddha and all sentient beings as equal. I see them all the same. How could I distinguish and recognize you?' (The person) replied, 'I am the mountain god of this Mount Song. I can bring benefit or harm, life or death to people. How can the teacher treat me as equal?' Yuan Gui said, 'You can bring life or death to people, but I was never born, so how can you cause me to die? I view the body as equal to emptiness, and I view myself as equal to you. Can you destroy emptiness and yourself? If you could destroy emptiness and destroy yourself, then I would be neither born nor die. Since you cannot do these things, how can you cause me to live or die?' The mountain god bowed his head and prostrated himself, saying, 'Among the many gods, I am considered intelligent and upright, but how could I have known that the teacher possesses such vast wisdom and eloquence? I wish to receive the 正戒 Zheng Jie (correct precepts) from you, so that I may pass through this life and increase my power and blessings.' Yuan Gui said, 'Since the god requests the precepts, then you have already received them. Why is that? Because there are no precepts outside of the precepts. What other precepts are needed?' The mountain god said, 'This principle is still unclear to me. I only ask the teacher to bestow the precepts upon me and allow me to become your disciple.' Yuan Gui could not refuse, so he set up a seat, burned incense, held the incense burner, and straightened his posture, saying, 'I bestow upon you...'
五戒汝能奉持即向曰能。不能即曰否。神曰。洗耳傾聽虛心納教。圭曰。汝能不淫乎。神曰。亦娶也。曰非謂此也。謂無羅欲也。神曰能。曰汝能不盜乎。神曰何乏我也焉有盜取哉。曰非謂此也。謂饗而福淫不供而禍善也。神曰能。曰汝能不殺乎。神曰。政柄在躬焉曰不殺曰。非謂此也。謂有濫誤混疑也。神曰能。曰汝能不妄乎。神曰。我本正直焉能有妄曰非謂此也。謂先後不合天心也。神曰能。曰汝能不遭酒敗乎。神曰。力能。圭曰如上是為佛戒也。又言。以有心奉持而無心拘執。以有心為物而無心想身。能如是則先天地生不為精。後天地死不為老。終日變化而不為動。畢盡寂默而不為休悟。此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲不為淫。福淫禍善不為盜。濫誤混疑不為殺。先後違天不為妄。惛荒顛倒不為醉。是謂無心也。無心則無戒。無戒則無心無佛無眾生。無汝及無我。無我無汝。孰能戒哉。神曰我神通亞佛。圭曰。汝神通十句五能五不能。佛則十句七能三不能。神悚然避席。啟跪頗恭曰。可得聞乎。曰汝能㑦上帝東天行而西七曜乎。曰不能。又曰。汝能奪地祇融五嶽而結四海乎。曰不能。圭曰。是為五不能也。又曰。佛能空一切相成萬法智。而不能即
滅定業。佛能知群有性窮億劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是為三不能也。定業亦不牢久。無緣亦謂一期。眾生界本無增減。亙無一人能主有法有法無主。是謂無法。無法無主是謂無心。如我解佛亦無神通也。但能以無心通達一切法耳。作用冥現有情前也。若有心有作。作用必不普周焉。岳神曰。我誠淺昧未聞空義。愿師授我戒。我當奉行。更何業因可拘塵界。我願報慈德效我所能。圭曰。吾觀身無物。觀無常法窟塊然。更有何欲。神曰。師必命我為世間事。展我少小神功。使已發心初發心未發心不信心必信心五等人目我神蹤知有佛有神有能有不能有自然有非自然者。圭曰。無為是無為是。神曰。佛亦使神護法。師寧隳叛佛邪。隨意垂誨。圭不得已而言曰。東巖寺之障也莽然無樹。北岫有之而背非屏擁。汝能移北樹于東嶺乎。神曰。已聞命矣。又陳曰。我必昏夜風雷擺搖震運。愿師無駭。即鄭重作禮辭去。圭門送。而且觀之見儀衛逶迤如王者之行仗。又復碧靄紅霞紫嵐皓氣間錯四散。幢蓋環珮戈戟森森凌高𥧲空杳渺隱沒焉。其夕果有暴風吼雷奔云霆電。隆棟壯宇岌礘將圮。定僧瞻動宿鳥聲狂。互相敲磕物不安所。乃謂眾僧曰。無怖無怖。神與我契矣。詰旦和霽。則北巖松栝盡移東嶺。森然
【現代漢語翻譯】 現代漢語譯本： 滅定業（無法改變的業力）。佛陀能夠知曉所有眾生的本性，窮盡億萬劫發生的事情，卻無法化度沒有緣分的人。佛陀能夠度化無量無邊的眾生，卻無法窮盡所有的眾生界。這就是佛陀的三種不能。所謂的定業也不是牢不可破、長久不變的。所謂的無緣也只是一時的情況。眾生界本來就沒有增減。自始至終沒有一個人能夠主宰有法，有法是無主的。這就叫做無法。無法無主就叫做無心。依我理解，佛陀也沒有神通。只是能夠以無心通達一切法罷了。作用在冥冥之中顯現在有情眾生面前。如果有了心，有了作為，作用必定不能普遍周全。岳神說：『我確實淺薄愚昧，沒有聽聞過空性的道理。希望禪師能夠傳授我戒律，我一定奉行。還有什麼業因可以拘束塵世？我願意報答您的慈悲恩德，盡我所能。』圭禪師說：『我看自身空無一物，看無常之法如同一個破敗的石窟，還有什麼慾望呢？』岳神說：『禪師必定是想讓我做一些世間的事情，展現我從小就有的神通，讓已經發菩提心、初發菩提心、未發菩提心、不相信的人、必定相信的人這五種人，看到我的神蹟，知道有佛、有神、有能、有不能、有自然、有非自然。』圭禪師說：『無為是最好的，無為是最好的。』岳神說：『佛陀也讓神來護持佛法，禪師難道要違背佛陀嗎？請您隨意指示。』圭禪師不得已說道：『東巖寺的屏障光禿禿的沒有樹木，北邊的山峰有樹木，但是山背不是屏障。你能夠把北邊的樹木移到東邊的山嶺上嗎？』岳神說：『已經聽從您的命令了。』又陳述說：『我必定在昏暗的夜晚，用狂風雷電搖動震盪它們，希望禪師不要驚駭。』說完鄭重地作禮告辭離去。圭禪師送到門口，並且觀看，看到儀仗隊伍逶迤連綿，如同王者出行。又有碧綠的雲靄、紅色的霞光、紫色的山嵐、潔白的氣息交錯四散。幢幡寶蓋、環珮、戈戟森嚴聳立，凌空而起，隱沒不見。當天晚上果然有狂風怒吼，雷聲奔騰，烏雲密佈，電閃雷鳴。高大的房屋搖搖欲墜，寺廟裡的僧人驚恐不安，宿鳥驚叫亂飛。互相敲打碰撞，物品不得安寧。於是對眾僧說：『不要害怕，不要害怕，神已經和我約定好了。』第二天早晨，天氣晴朗，北巖的松樹柏樹全部移到了東邊的山嶺上，整整齊齊。
【English Translation】 English version: Extinguishing fixed karma (unalterable karmic consequences). The Buddha can know the nature of all beings and exhaustively understand events occurring over countless eons, yet cannot transform those without affinity. The Buddha can liberate immeasurable sentient beings, yet cannot exhaust the realm of all beings. These are the three inabilities of the Buddha. So-called fixed karma is also not unbreakable or permanent. So-called lack of affinity is also only a temporary condition. The realm of sentient beings inherently neither increases nor decreases. From beginning to end, no one can control the existence of phenomena; phenomena are without a master. This is called non-existence. Non-existence without a master is called no-mind. As I understand it, the Buddha also does not possess supernatural powers. He is merely able to understand all phenomena through no-mind. The effect subtly manifests before sentient beings. If there is mind and action, the effect will certainly not be universally complete. The Mountain God said, 'I am truly shallow and ignorant, having not heard the doctrine of emptiness. I hope that the Zen master can impart the precepts to me, and I will certainly uphold them. What other karmic cause can bind me to the world of dust? I am willing to repay your kindness and virtue, doing what I can.' Master Gui said, 'I see the body as empty of substance, and view impermanent phenomena as a dilapidated stone cave. What other desires are there?' The Mountain God said, 'The master must want me to do some worldly affairs, displaying my supernatural powers since childhood, so that the five types of people—those who have already aroused the Bodhi mind, those who have newly aroused the Bodhi mind, those who have not aroused the Bodhi mind, those who do not believe, and those who will certainly believe—will see my divine traces and know that there are Buddhas, there are gods, there is ability, there is inability, there is natural, and there is unnatural.' Master Gui said, 'Non-action is best, non-action is best.' The Mountain God said, 'The Buddha also commands gods to protect the Dharma. Does the master intend to rebel against the Buddha? Please instruct me at will.' Master Gui reluctantly said, 'The screen of Dongyan Temple is bare without trees. The northern peaks have trees, but the back of the mountain is not a screen. Can you move the trees from the northern mountain to the eastern ridge?' The Mountain God said, 'I have already heard your command.' He further stated, 'I will certainly shake and move them with violent winds and thunder on a dark night. I hope the Zen master will not be alarmed.' Having said this, he respectfully bowed and took his leave. Master Gui saw him off at the door and observed that the ceremonial guard was winding and continuous, like the procession of a king. There were also green clouds, red glows, purple mists, and pure white auras intermingling and scattering. Banners, canopies, pendants, spears, and halberds stood solemnly, rising into the sky, disappearing into the distance. That night, there was indeed a raging wind, roaring thunder, rushing clouds, and flashing lightning. The tall buildings were tottering, the monks in the temple were frightened, and the roosting birds were screaming wildly. They were knocking and colliding with each other, and objects were not at peace. Then he said to the monks, 'Do not be afraid, do not be afraid, the god has already made an agreement with me.' The next morning, the weather was clear, and all the pine and cypress trees from the northern rock had been moved to the eastern ridge, neatly arranged.
行植焉。而圭謂其徒曰。吾歿后無令外知。若為口實人將妖我也。以開元四年丙辰歲。囑累門人若委蛻焉。春秋七十三。遂營塔于岳之東嶺。影堂存於本院后。十二年告成。縣尉許籌追圭之德為記焉。
唐廬江灊山天柱寺惠符傳
釋惠符。姓戚氏。越州諸暨人也。登其弱冠勇氣過人。角力馳逐無能及者。然其任俠且厭在家。忽投香嚴寺矯跡柔心淳淑頓變。納法之後練行孤標。每夜沿山據草座安禪不動。復研尋經論。見潛縣之霍山。昔漢武嘗徙南嶽之祭於此。極成勝境。其中天柱寺可以棲神。乃結庵居焉。無幾有巨蛇張口毒火焱焱。符徐語之曰。汝尋宿債吾可噬也。不然洗身定意。如運業通來為受戒。斯須弭按蜿蜒而去。果化成人形來求出家。符為之落髮披衣。受訖禮辭而退。后被告符私度。具以實對辯。符云。若私度有愆甘聽其罪。官吏知非常而縱之。符凡見瘡癤膿流。皆咒之則差。至開元十八年無疾而終。乃從火葬見骨節相連之狀焉。
唐長安西明寺惠安傳
釋惠安。未詳何許人也。神龍中游于京兆。抑多先見。時唐休璟既立邊功。貴盛無比。安往造焉。曰相公甚美。必有甚惡將有大禍。且不遠數月然可攘去。休璟素知安能厭勝。諾而拜之。安曰。更無他術但奉一計耳。豈非注擬官品出乎
【現代漢語翻譯】 便種植樹木。而圭對他的弟子們說：『我死後不要讓外面的人知道這件事。如果被人們當成談資，人們會把我當成妖怪。』在開元四年丙辰年，他向門人囑咐后就像脫殼一樣去世了，享年七十三歲。於是弟子們在岳山的東嶺建造塔，影堂儲存在本院後面，十二年後建成。縣尉許籌追念圭的德行，為他寫了墓誌銘。
唐廬江灊山天柱寺惠符傳
釋惠符（Shi Huifu），姓戚，是越州諸暨人。在他剛成年時，勇氣過人，角力奔跑沒有人能比得上他。然而他崇尚俠義，並且厭倦待在家裡。忽然投奔香嚴寺，改變自己的行為，使心變得柔和淳樸，完全改變了。接受佛法之後，他的修行高潔不群。每夜沿著山，靠著草地，端坐禪定不動。又研習經書論典，發現潛縣的霍山，過去漢武帝曾經把南嶽的祭祀移到這裡，極其成為勝境。其中天柱寺可以安身棲神，於是結庵居住在那裡。沒過多久，有一條巨蛇張開嘴巴，噴出毒火，火焰熊熊。惠符慢慢地對蛇說：『你如果來尋宿世的債，我可以讓你咬噬。不然就洗凈身體，安定心意，如果能通曉因果業報，我就為你授戒。』一會兒，蛇就停止了噴火，蜿蜒離去。果然化成人形，來請求出家。惠符為他剃髮，披上袈裟，授戒完畢后，蛇行禮告辭而退。後來有人告發惠符私自度人出家。惠符把實情全部說了出來辯解。惠符說：『如果我私自度人出家有罪，甘願接受懲罰。』官吏知道他不是一般人，就放了他。惠符凡是見到瘡癤膿流，都用咒語來治療，就能痊癒。到了開元十八年，惠符沒有疾病就去世了，於是採用火葬，看見骨節相連的樣子。
唐長安西明寺惠安傳
釋惠安（Shi Huian），不知道是哪裡人。神龍年間遊歷京兆，大多能預先看到事情。當時唐休璟（Tang Xiujing）已經建立了邊疆功勞，權貴顯赫無比。惠安前去拜訪他，說：『相公您非常好，但必定有非常壞的事情，將有大禍，而且不會超過幾個月，然而可以消除。』唐休璟一向知道惠安能用厭勝之術，答應並拜謝他。惠安說：『沒有其他辦法，只要聽從一個計策罷了。難道不是因為您參與了官職的擬定嗎？』
【English Translation】 Then he planted trees. And Gui said to his disciples, 'After my death, do not let outsiders know about this. If it becomes gossip, people will demonize me.' In the year Bingchen of the Kaiyuan fourth year, he entrusted his affairs to his disciples and passed away as if shedding a shell, at the age of seventy-three. Thereupon, the disciples built a pagoda on the eastern ridge of Mount Yue, and the portrait hall was preserved behind the main courtyard, completed twelve years later. Xu Chou, the county magistrate, commemorated Gui's virtue and wrote an epitaph for him.
Biography of Shi Huifu of Tianzhu Temple on Mount Qian, Lujiang, Tang Dynasty
Shi Huifu, whose surname was Qi, was a native of Zhuji in Yuezhou. When he reached adulthood, his courage surpassed others, and no one could match him in wrestling and running. However, he admired chivalry and was tired of staying at home. Suddenly, he went to Xiangyan Temple, changed his behavior, softened his heart, and became completely virtuous. After embracing Buddhism, his practice was noble and unique. Every night, he would sit in meditation along the mountain, leaning against the grass, without moving. He also studied scriptures and treatises and discovered Mount Huo in Qian County, where Emperor Wu of the Han Dynasty had once moved the sacrifices of the Southern Mountain, making it an extremely scenic place. Among them, Tianzhu Temple could provide a place to dwell and rest, so he built a hermitage and lived there. Not long after, a giant snake opened its mouth, spewing poisonous fire, with flames raging. Huifu slowly said to the snake, 'If you are here to seek a debt from a past life, you may bite me. Otherwise, cleanse your body and calm your mind. If you can understand the workings of karma, I will ordain you.' After a while, the snake stopped spewing fire and slithered away. Indeed, it transformed into a human form and came to request ordination. Huifu shaved his head, draped him in a kasaya, and after the ordination, the snake bowed and retreated. Later, someone accused Huifu of privately ordaining a person. Huifu explained the whole truth. Huifu said, 'If I am guilty of privately ordaining someone, I am willing to accept the punishment.' The officials knew he was no ordinary person and released him. Whenever Huifu saw sores and boils with pus flowing, he would use mantras to treat them, and they would heal. In the eighteenth year of Kaiyuan, Huifu passed away without illness, and he was cremated, revealing the appearance of connected bones.
Biography of Shi Huian of Ximing Temple in Chang'an, Tang Dynasty
Shi Huian, it is not known where he was from. During the Shenlong era, he traveled in Jingzhao and was often able to foresee things. At that time, Tang Xiujing had already established border merits and was extremely powerful and influential. Huian went to visit him and said, 'Your Excellency is very good, but there must be very bad things, and there will be great disasters, and it will not be more than a few months, but it can be eliminated.' Tang Xiujing had always known that Huian could use the art of subduing evil, so he agreed and thanked him. Huian said, 'There is no other way, just listen to one plan. Isn't it because you are involved in the nomination of official positions?'
陶治中。請選一有才幹者用為曹州。因得張君本京官。即日昇之。宮贊相次作守定陶。委之求二犬可高數尺而神俊者。張君到任銳意精求。得二犬如其所求。以獻之休璟大悅召安視之。曰極善。后旬餘安卻來曰。事在今夕愿相君嚴為警備。遂留安宿。是夜休璟坐于堂之前軒。命左右十數輩。執弧操矢立於榻之隅。休璟與安共處一榻。至夜分安笑之曰。相君之禍兔矣。可以就寢。休璟喜而謝之。遂撤左右俱寢。迨曉安呼休璟可起矣。問安曰。二犬何所用乎。遂尋其跡至園中。見一人仆地而卒。視其頸有血焉。蓋為物所嚙者。又見二犬在大木下。仰視之一人袒而匿身。休璟驚且詰之其人泣而指死者曰。某與彼俱賊也。昨夕偕來欲害相國。蓋遇此二犬。環而且吠。彼為所噬既殞。某藏匿為地。天網所羅為犬蹲守。今甘萬死。且命縛之。曰此罪固當死。然非某心也。乃受制於人耳。乃釋之。賊拜泣而去。休璟拜謝安曰。非吾師不然死於二夫之手矣。安曰。此相國之福。豈所能為哉。又休璟表弟盧軫在荊門。有術士告之曰。君將有災。當求善禳厭者。或能免矣。軫知安奇術清行為時所重。致書于休璟。安即與一書曰。事在其中耳。及書達江陵而軫已卒。其家開其書。徒一幅空紙焉。殊無一字休璟益重之。后數年遁去罔知所之。
【現代漢語翻譯】 現代漢語譯本： 陶治中推薦一位有才幹的人去曹州任職。因此得到了在京城做官的張君本，立即提拔了他。宮贊等人相繼擔任定陶的太守，委託張君本去尋找兩隻身高數尺且神駿的狗。張君本到任后，銳意精心尋找，得到了兩隻符合要求的狗，獻給了休璟，休璟非常高興，召來安某觀看，說：『非常好。』十幾天后，安某又來，說：『事情就在今晚，希望您嚴加戒備。』於是留下安某住宿。當晚，休璟坐在堂前的前軒，命令左右十幾個手下，拿著弓箭站在床的角落。休璟和安某同睡一張床。到了半夜，安某笑著說：『您的災禍已經躲過去了，可以睡覺了。』休璟高興地感謝他，於是撤退左右，都去睡覺了。等到天亮，安某叫休璟可以起床了。休璟問安某說：『這兩隻狗有什麼用呢？』於是尋找它們的軌跡到花園中，看見一個人倒在地上死了，看他的脖子上有血，是被東西咬的。又看見兩隻狗在大樹下，抬頭看，一個人赤裸著身體躲藏著。休璟驚恐地責問他，那人哭著指著死者說：『我和他都是賊。昨晚一起來想加害您，遇到了這兩隻狗，圍著我們叫，他被咬死了，我藏在這裡。天網恢恢疏而不漏，被狗蹲守著，現在甘願受死。』休璟命令綁了他，那人說：『這罪過固然該死，但不是我的本意，是被別人指使的。』於是釋放了他。賊拜謝哭著離開了。休璟拜謝安某說：『如果不是老師您，我就死在這兩個賊的手裡了。』安某說：『這是您的福分，哪裡是我能做的呢。』 休璟的表弟盧軫在荊門，有術士告訴他說：『您將有災禍，應當尋求善於祈禳厭勝的人，或許可以免除。』盧軫知道安某的奇術和清高的行為被當時的人所看重，寫信給休璟。安某就給他一封信，說：『事情就在其中了。』等到信送到江陵，盧軫已經死了。他的家人打開信，只是一幅空白的紙，沒有一個字，休璟更加看重安某。後來幾年，安某遁世而去，不知道去了哪裡。
【English Translation】 English version: Tao Zhizhong recommended a talented person to serve in Caozhou. As a result, he obtained Zhang Junben, an official in the capital, and immediately promoted him. Gong Zan and others successively served as the prefect of Dingtao, entrusting Zhang Junben to find two dogs that were several feet tall and had a divine and handsome appearance. After Zhang Junben took office, he devoted himself to finding them and obtained two dogs that met the requirements. He presented them to Xiu Jing, who was very happy and summoned An to watch them, saying, 'Very good.' More than ten days later, An came again and said, 'The matter is tonight, I hope you will be strictly guarded.' So he left An to stay overnight. That night, Xiu Jing sat in the front porch of the hall, ordering a dozen or so of his men to stand in the corner of the bed with bows and arrows. Xiu Jing and An slept in the same bed. In the middle of the night, An smiled and said, 'Your disaster has been avoided, you can go to sleep.' Xiu Jing thanked him happily, so he dismissed his men and went to sleep. When it dawned, An called Xiu Jing to get up. Xiu Jing asked An, 'What are these two dogs for?' So he searched for their traces in the garden and saw a man lying dead on the ground, with blood on his neck, bitten by something. He also saw two dogs under a large tree, and looking up, a man was hiding naked. Xiu Jing questioned him in horror, and the man cried and pointed to the dead man, saying, 'He and I are both thieves. We came together last night to harm you, and we met these two dogs, who barked around us. He was bitten to death, and I hid here. The net of heaven is vast, but nothing escapes it, and I was guarded by the dogs. Now I am willing to die.' Xiu Jing ordered him to be tied up, and the man said, 'This crime deserves death, but it is not my intention, but I was ordered by others.' So he released him. The thief bowed and cried and left. Xiu Jing bowed and thanked An, saying, 'If it weren't for you, teacher, I would have died at the hands of these two thieves.' An said, 'This is your blessing, how can I do it?' Lu Zhen, Xiu Jing's cousin, was in Jingmen, and a fortune teller told him, 'You will have a disaster, and you should seek someone who is good at praying for blessings and suppressing evil, perhaps you can avoid it.' Lu Zhen knew that An's strange skills and noble behavior were valued by the people of the time, and wrote a letter to Xiu Jing. An gave him a letter, saying, 'The matter is in it.' When the letter was delivered to Jiangling, Lu Zhen was already dead. His family opened the letter, which was just a blank piece of paper, without a single word. Xiu Jing valued An even more. Several years later, An went into seclusion and disappeared, and no one knew where he went.
唐西域安靜傳(徐果師)
釋安靜。本西域人也。開元十五年振錫東遊至定陶。直問丁居士何在。鄉人報之曰。終已三載葬在郊外。且曰。是人也乃在家菩薩。專勤梵行嘗禮事嵩山普寂禪師云。已得甚深法。將終合掌加趺而坐。儼然而絕。曹城諸寺院鐘磬不擊自鳴也。靜至墳所躬自發之。時五色雲氣騰噴而上。遂取其骨皆金色。連環若鎖。可五丈許。鏗然響亮。擐杖頭而行。別樹塔重葬。眾咸驚歎。少頃靜瞥然滅沒焉。
系曰。有情遺骼引因踐果也。凡夫身中。節不相至。十地菩薩骨節解盤龍相結。佛則全身舍利焉。今丁居士骨有鉤鎖形。則超凡夫未階十在此乃八臂那羅延身。骨節頭相鉤是歟。證居士力量及此矣。譬若出金之砂之謂渾不可謂為砂也。含玉之石之謂璞不可謂為石也矣。
次又成都府大云寺有徐果師者。混物韜光。人罕詳測。或入三昧不失律儀。或示狂癡語事多中。先為衛元嵩。是難測之士。坤維間往往有人謂之徐果師。徐姓也。果名也師通稱也此亦強練志公之倫類矣不知其終云。
唐福州鐘山如一傳
釋如一。不知何許人也。開元末為僧典床座。俄有僧遍身瘡疥。衣服襤褸巡繞寺中。僧眾睹之無不厭惡。唯一見而𢡞焉。延入常住別堂。安置度夏。夏末辭去。一問
【現代漢語翻譯】 現代漢語譯本
唐西域安靜傳 (徐果師) 釋安靜（釋安靜），本是西域人。開元十五年，他拄著錫杖向東遊歷，到達定陶。他直接詢問丁居士（丁居士，在家修行的佛教徒）在哪裡。鄉人告訴他說：『他已經去世三年了，葬在城外。』並且說：『這個人是在家的菩薩，專門勤奮地修行梵行，曾經禮敬侍奉嵩山的普寂禪師（普寂禪師）。』（鄉人說丁居士）已經得到了甚深的佛法，臨終時合掌結跏趺坐，安詳地去世了。曹城各寺院的鐘磬，在沒有敲擊的情況下自己鳴響。安靜到達墳墓的地方，親自挖掘墳墓。當時，五色的雲氣騰涌而上。於是取出了他的骨頭，都是金色的，連線成環，像鎖鏈一樣，大約五丈長，發出鏗鏘的響聲。安靜把骨頭掛在杖頭上行走，然後另外建塔重新安葬。眾人對此都感到驚歎。不久，安靜忽然消失不見了。 系曰：有情眾生遺留的骨骼，是引業和滿業的結果。凡夫的身軀中，骨節不能相互連線。十地菩薩的骨節解開后，像盤龍一樣相互連線。佛則全身都是舍利。現在丁居士的骨頭有鉤鎖的形狀，那麼他就是超越了凡夫，但還沒有達到十地菩薩的境界。這難道是八臂那羅延（那羅延，印度教神祇，被佛教吸收為護法神）的身軀嗎？骨節和頭相互鉤連是這樣嗎？可以證明丁居士的力量達到了這種程度。譬如從金礦中提煉出來的金子，就不能再說是沙子了。包含玉的石頭，就不能再說是石頭了。 其次，成都府大云寺有徐果師（徐果師）這個人，他混跡於人群中，隱藏自己的光芒，人們很少能詳細地瞭解他。有時進入三昧境界，但不違反戒律；有時表現得像個瘋子，但說的話大多應驗。他先前是衛元嵩（衛元嵩）的朋友，衛元嵩也是一個難以捉摸的人。坤維（坤維，指四川一帶）一帶常常有人稱他為徐果師。徐是他的姓，果是他的名，師是通用的稱呼。這個人也像是勉強效仿志公（志公）之流，不知道他的最終結局如何。 唐福州鐘山如一傳 釋如一（釋如一），不知道是哪裡人。開元末年，他在寺院裡擔任僧典床座的職務。不久，有一個僧人遍身瘡疥，衣服破爛，在寺院中巡繞。僧眾看到他，沒有不厭惡的。只有如一見到他后，感到憐憫，把他請到常住的別堂，安置他度過夏天。夏天結束時，那個僧人要辭去，如一問
【English Translation】 English version
Record of An Jing from the Western Regions during the Tang Dynasty (by Xu Guoshi) The monk An Jing (An Jing), originally from the Western Regions, traveled east with his staff in the fifteenth year of the Kaiyuan era, arriving at Dingtao. He directly inquired about the whereabouts of layman Ding (Ding Jushi, a Buddhist practitioner at home). The villagers told him, 'He has been dead for three years and is buried outside the city.' They added, 'This person was a Bodhisattva at home, diligently practicing Brahmacharya (pure conduct), and once served the Chan master Puji (Puji Chanshi) of Mount Song.' (The villagers said that layman Ding) had attained profound Dharma, and at the time of his death, he joined his palms, sat in the lotus position, and passed away peacefully. The bells and chimes of the temples in Cao City rang without being struck. An Jing arrived at the tomb and personally exhumed it. At that moment, five-colored clouds surged upwards. He then took out the bones, which were all golden, connected in rings like chains, about five zhang (approximately 16.7 meters) long, and made a clanging sound. An Jing carried the bones on his staff and walked, then built a pagoda to rebury them. The crowd was amazed by this. Soon after, An Jing suddenly disappeared. The commentary says: The remaining bones of sentient beings are the result of karma. In the bodies of ordinary people, the joints are not connected. The joints of a Tenth Ground Bodhisattva, when loosened, connect like coiled dragons. A Buddha's entire body becomes relics. Now, layman Ding's bones have the shape of hooks and chains, indicating that he has surpassed ordinary people but has not yet reached the Tenth Ground Bodhisattva stage. Could this be the body of the eight-armed Narayana (Narayana, a Hindu deity, absorbed into Buddhism as a protector)? Is the connection of joints and head like this? It can be proven that layman Ding's power has reached this level. For example, gold extracted from gold ore cannot be called sand anymore. A stone containing jade cannot be called a stone anymore. Furthermore, in the Dayun Temple of Chengdu Prefecture, there was a person named Xu Guoshi (Xu Guoshi), who mingled with the crowd and hid his brilliance, so people rarely understood him in detail. Sometimes he entered Samadhi (meditative state) without violating the precepts; sometimes he acted like a madman, but his words often came true. He was previously a friend of Wei Yuansong (Wei Yuansong), who was also an elusive person. In the Kunwei (referring to the Sichuan area) region, people often called him Xu Guoshi. Xu is his surname, Guo is his name, and Shi is a common title. This person also seemed to be勉強效仿志公之流，不知道他的最終結局如何. Record of Ru Yi of Zhongshan in Fuzhou during the Tang Dynasty The monk Ru Yi (Ru Yi), it is not known where he was from. At the end of the Kaiyuan era, he served as a monk in charge of beds in the temple. Soon, there was a monk covered in sores and scabies, with tattered clothes, wandering around the temple. The monks who saw him were disgusted. Only Ru Yi, upon seeing him, felt compassion and invited him to a separate hall in the monastery to spend the summer. At the end of the summer, the monk wanted to leave, and Ru Yi asked
去何所。答曰。歸庵中。又問。庵在何也。只在大乘寺東。一曰。某日前方自彼來勿見庵處。曰不信但來相訪。某兩日後專來。一遂往。果見前僧在巖口相候。因攜手入一精舍。樓閣森聳殿堂交錯。且非人間景物。三日遣一公下山。回首見悉是巖石方知聖寺耳。一由是倍力修進愿預聖流雲。
唐西域亡名傳
釋天竺亡名。未詳何印度人也。其貌惡陋。纏乾陀色縵條衣。穿革屣曳鐵錫。化行於京輦。當韋南康皋之生也。才三日其家召僧齋。此僧不速自來。其日僧必歷寺連名請至。韋氏家僮患其長一人甚怒之以弊席坐于庭中。既而齋畢。韋氏令乳母負嬰兒出。意請眾僧祝願焉。梵僧先從座起。攝衣升階視之曰。別久無恙乎。嬰兒若有喜色相認之意。眾皆異之。韋君曰。此子才生三日。吾師何言別久也梵僧曰。此非檀越所知也。韋君固問之。梵僧曰。此子乃諸葛亮之後身耳。武候鼎國時為蜀丞相君所知也。緣蜀人受其賜且久。今降生於世。將為蜀帥必福坤維之人。吾往在劍門與此子為善友。既知其生於君門。吾不遠而來。此子作劍南節度二十年。官極貴中書令太尉。此外非我所知也。父然之。因以武子為字。又單字武也。張鎰出為鳳翔隴州節度。奏皋權知隴州。及鎰為李楚琳所殺。牛云光請皋為帥。朱泚不得已
【現代漢語翻譯】 現代漢語譯本 問：你要去哪裡？答：回庵里去。又問：庵在哪裡呢？答：就在大乘寺東邊。一人說：某日前我剛從那邊來，沒見到有庵的地方。答：不信你就來找找看。某人兩天後特地前去，果然見到之前的僧人在巖石邊等候。於是攜手進入一處精舍，樓閣高聳，殿堂交錯，簡直不是人間景象。住了三天，僧人派一人送某人下山。回頭一看，全是巖石，這才知道是聖寺啊。某人因此更加努力修行，希望能夠進入聖人的行列。
唐西域亡名傳
釋天竺亡名（來自天竺的無名僧人），不清楚是哪個印度人。他相貌醜陋，身穿乾陀色的縵條衣（一種僧衣），腳穿革屣（皮鞋），手拄鐵錫杖。在京城一帶化緣。當韋南康皋（人名）出生的時候，才三天，他家請僧人來做齋飯。這位僧人不請自來。按照慣例，這天請僧人都要歷數寺廟，連名邀請。韋家的家僮嫌他長得醜，非常生氣，用破席讓他坐在庭院裡。等到齋飯完畢，韋家讓乳母抱著嬰兒出來，想請眾僧祝願。這位梵僧先從座位上站起來，整理衣裳走上臺階，看著嬰兒說：『好久不見，你還好吧？』嬰兒好像很高興，有相認的意思。大家都覺得奇怪。韋君說：『這孩子才出生三天，大師您說什麼好久不見呢？』梵僧說：『這不是施主您能知道的。』韋君堅持問他。梵僧說：『這孩子是諸葛亮（三國時期蜀漢丞相）的後身啊。武侯（諸葛亮的謚號）輔佐國家的時候，您是蜀丞相，君侯您是知道的。因為蜀地百姓長期受到他的恩惠，所以現在降生於世，將成為蜀地的統帥，一定會給蜀地百姓帶來幸福。我以前在劍門關（地名）與這孩子是好朋友。既然知道他出生在您家，我就不遠萬里趕來了。這孩子會做劍南節度使（官名）二十年，官位極高，做到中書令（官名）、太尉（官名）。此外的事情我就不知道了。』韋君聽了覺得很對。因此用『武子』作為他的字，又單名『武』。後來張鎰（人名）出任鳳翔隴州節度使（官名），上奏讓皋（韋南康皋）代理隴州事務。等到張鎰被李楚琳（人名）所殺，牛云光（人名）請求讓皋擔任統帥，朱泚（人名）不得已同意了。
【English Translation】 English version Asked: 'Where are you going?' Replied: 'Returning to my hermitage.' Asked again: 'Where is your hermitage?' Replied: 'Just east of Da Cheng Temple.' One person said: 'I just came from there a few days ago and didn't see any hermitage.' Replied: 'If you don't believe me, just come and visit.' The person went specifically two days later and indeed saw the previous monk waiting by the rocks. Thereupon, they held hands and entered a hermitage. The pavilions and towers were towering, and the halls were intertwined, truly not a scene of the human world. After three days, the monk sent someone to escort the person down the mountain. Looking back, all were rocks, and only then did they realize it was a sacred temple. From then on, the person redoubled their efforts in cultivation, hoping to join the ranks of the saints.
Biography of the Nameless Monk from the Western Regions of the Tang Dynasty
The Shakya (釋) monk, nameless from Tianzhu (天竺, ancient name for India), it is not clear which Indian he was. His appearance was ugly and crude. He was wrapped in a kasaya (縵條衣) of ochre color, wore leather sandals (革屣), and dragged an iron staff (錫杖). He went around begging for alms in the capital. When Wei Nan Kang Gao (韋南康皋, a person's name) was born, only three days had passed, and his family summoned monks for a vegetarian feast. This monk came uninvited. On that day, monks were usually invited by listing the temples and their names. The Wei family's servant, disliking his ugly appearance, was very angry and made him sit on a worn mat in the courtyard. After the feast was over, the Wei family had the wet nurse bring out the infant, intending to ask the monks to offer blessings. The Brahman monk (梵僧) first rose from his seat, adjusted his robes, ascended the steps, and looked at the infant, saying, 'Long time no see, are you well?' The infant seemed happy and had the intention of recognizing him. Everyone found it strange. Lord Wei (韋君) said, 'This child has only been born for three days, Master, why do you say 'long time no see'?' The Brahman monk said, 'This is not something that you, the benefactor (檀越), can understand.' Lord Wei insisted on asking him. The Brahman monk said, 'This child is the reincarnation of Zhuge Liang (諸葛亮, Prime Minister of Shu during the Three Kingdoms period). When Marquis Wu (武侯, posthumous title of Zhuge Liang) was assisting the state, you were the Prime Minister of Shu, Lord Marquis, you know. Because the people of Shu have long received his grace, he is now reborn into the world and will become the commander of Shu, surely bringing happiness to the people of Shu. I used to be good friends with this child at Jianmen Pass (劍門關, a place name). Since I knew he was born into your family, I came from afar. This child will serve as the Jiedushi (節度使, military governor) of Jiannan (劍南, a region) for twenty years, and his official position will be extremely high, reaching the positions of Zhongshu Ling (中書令, Grand Secretary) and Taiwei (太尉, Grand Commandant). Beyond that, I do not know.' Lord Wei thought it was true. Therefore, he used 'Wuzi' (武子) as his courtesy name (字), and his given name was simply 'Wu' (武). Later, Zhang Yi (張鎰, a person's name) was appointed as the Jiedushi of Fengxiang and Longzhou (鳳翔隴州), and he memorialized to have Gao (皋, Wei Nan Kang Gao) act as the acting prefect of Longzhou. When Zhang Yi was killed by Li Chulin (李楚琳, a person's name), Niu Yunguang (牛云光, a person's name) requested that Gao be appointed as the commander, and Zhu Ci (朱泚, a person's name) reluctantly agreed.
用皋為鳳翔帥。德宗置奉義軍節以旌之。續加禮部尚書。興元中駕還京。徴為左金吾衛將軍。貞元元年為成都尹代張延賞。到任和南蠻。並戰功封南康郡王。順宗即位進太尉。南康在任二十一年。末涂甚崇釋氏。恒持數珠誦佛名。所養鸚鵡教令唸經。及死焚之有舍利焉。皋又歸心南宗禪道。學心法于凈眾寺神會禪師。在蜀富貴僭差重賦斂。時議非之。然合梵僧懸記焉。
唐京兆抱玉傳
釋抱玉者。行業高奇人事罕接。每言來事如目擊焉。見釋子大光。而誨之曰。汝誦經宜高揭法音徹諸天傾聽。必得神人輔翼。后皆符其記莂。京邑歸信千計。每夕獨處一室闔扉撤燭。嘗有僧于門隙間窺其所以。見玉口中出慶雲。華彩可愛。後年可九十許而終。終時方大暑而尸無萎敗。宰臣第五琦與玉相善。及終臨喪頗哀。琦以香乳灌其口。隨有祥光自口而出。晃然四照。琦愈奇之。琦乾元二年十月貶忠州刺史。寶應初入為太子賓客。至京尹玉皆預言。榮貴轗𨎺相半。皆如其言。刻意歸信焉。
唐虢州閿鄉阿足師傳
釋阿足師者。莫詳出處形質癡濁精神瞢然。時有所言靡不先覺。雖居無定所多寓閿鄉。以其踵法雲公之塵躅。憧憧往來爭路禮謁。檀施山積曾無顧瞻。人有隱憂身嬰所苦。獲其指南者其驗神速。時陜州
【現代漢語翻譯】 現代漢語譯本 高某被任命為鳳翔的統帥。德宗皇帝設定奉義軍節度使來表彰他。後來又加封為禮部尚書。興元年間，德宗皇帝返回京城，高某被徵召為左金吾衛將軍。貞元元年，高某擔任成都尹，接替張延賞。到任后與南蠻和睦相處，憑藉戰功被封為南康郡王。順宗即位后，高某晉升爲太尉。在南康任職二十一年。晚年非常崇信佛教，經常手持念珠誦唸佛名。他所養的鸚鵡也被教導唸經。高某去世后火化，有舍利子出現。高某還歸心於南宗禪道，向凈眾寺的神會禪師學習心法。他在蜀地生活富貴，但賦稅徵收過重，當時的人們對此頗有議論。然而，這與梵僧的預言相符。
唐京兆抱玉傳
釋抱玉（Shi Baoyu）法師，品行高潔奇特，很少與人交往。他經常能預言未來之事，如同親眼所見一般。他見到釋子大光（Shizi Daguang），便教誨他說：『你誦經應該高聲朗誦，使法音傳遍諸天，傾聽你的誦經聲。這樣必定能得到神人的輔助。』後來，這些都應驗了他的預言。京城一帶歸信他的人數以千計。他每晚獨自一人在房間里，關上門，熄滅蠟燭。曾經有僧人從門縫裡偷看他，看見抱玉法師口中吐出慶雲，色彩華麗可愛。後來，他大約九十多歲去世。去世時正值盛夏，但他的屍體沒有腐爛。宰相第五琦（Diwu Qi），與抱玉法師關係很好，去世時，第五琦前去弔唁，非常悲痛。第五琦用香乳灌入他的口中，隨即有祥光從口中射出，光芒四射。第五琦更加覺得他神奇。第五琦在乾元二年十月被貶為忠州刺史，寶應初年入朝擔任太子賓客，以及擔任京尹等事，抱玉法師都事先預言了。他的一生榮華富貴與坎坷困頓相伴，都如抱玉法師所言。第五琦因此刻意歸信佛教。
唐虢州閿鄉阿足師傳
釋阿足師（Shi Azushi）法師，不清楚他的來歷，形貌癡呆愚笨，精神恍惚。但他時常說出一些話，沒有不應驗的。雖然他居無定所，但大多住在閿鄉。因為他追隨法雲公（Fayun Gong）的足跡，所以人們紛紛前來，爭先恐後地禮拜他。信徒們捐贈的財物堆積如山，但他從不顧及。人們若有隱憂或身受困苦，得到他的指點，往往應驗迅速。當時陜州
【English Translation】 English version Gao was appointed as the commander of Fengxiang. Emperor Dezong established the Fengyi Military Commission to commend him. Later, he was additionally granted the title of Minister of the Ministry of Rites. During the Xingyuan era, when Emperor Dezong returned to the capital, Gao was summoned to be the General of the Left Jinwu Guard. In the first year of Zhenyuan, Gao served as the Prefect of Chengdu, succeeding Zhang Yanshang. After taking office, he maintained harmony with the Southern Barbarians and was enfeoffed as the Prince of Nankang for his military achievements. When Emperor Shunzong ascended the throne, Gao was promoted to Grand Commandant. He served in Nankang for twenty-one years. In his later years, he deeply revered Buddhism, constantly holding prayer beads and chanting the Buddha's name. The parrot he kept was also taught to recite scriptures. After Gao's death, he was cremated, and relics appeared. Gao also devoted himself to the Southern School of Chan Buddhism, studying the mind-method from Chan Master Shenhui of Jingzhong Temple. He lived a wealthy life in Shu, but the heavy taxation was criticized by the people at the time. However, this coincided with the predictions of a梵僧 (Fan Seng, Indian Monk).
Biography of Shi Baoyu of Jingzhao, Tang Dynasty
釋抱玉 (Shi Baoyu, Master Baoyu) was a monk of noble and extraordinary conduct, rarely interacting with people. He often spoke of future events as if he had witnessed them himself. Upon seeing 釋子大光 (Shizi Daguang, Disciple Daguang), he instructed him, 'When you recite scriptures, you should recite them loudly, so that the Dharma sound reaches all the heavens, and they listen to your recitation. You will surely receive the assistance of deities.' Later, these all came true as he had predicted. Thousands of people in the capital area converted to his faith. Every night, he stayed alone in a room, closing the door and extinguishing the candles. Once, a monk peeked through the crack in the door and saw auspicious clouds emanating from Master Baoyu's mouth, with beautiful and lovely colors. Later, he passed away at the age of about ninety. At the time of his death, it was the height of summer, but his body did not decay.宰相第五琦 (Zaixiang Diwu Qi, Chancellor Diwu Qi), who had a good relationship with Master Baoyu, went to mourn him at his death and was very saddened. Diwu Qi poured fragrant milk into his mouth, and immediately auspicious light emanated from his mouth, shining in all directions. Diwu Qi was even more amazed by him. Diwu Qi was demoted to the Prefect of Zhongzhou in October of the second year of Qianyuan, and in the early years of Baoying, he entered the court as a guest of the Crown Prince, and served as the Prefect of the capital, all of which Master Baoyu had predicted in advance. His life was accompanied by both glory and hardship, just as Master Baoyu had said. Therefore, Diwu Qi deliberately converted to Buddhism.
Biography of Shi Azushi of Wenxiang, Guozhou, Tang Dynasty
釋阿足師 (Shi Azushi, Master Azushi), it is not clear where he came from, his appearance was foolish and dull, and his spirit was muddled. However, he often said things that always came true. Although he had no fixed abode, he mostly lived in Wenxiang. Because he followed in the footsteps of 法雲公 (Fayun Gong, Duke Fayun), people came one after another, vying to pay homage to him. The wealth donated by believers piled up like mountains, but he never cared about it. If people had hidden worries or suffered hardships, and received his guidance, it often came true quickly. At that time, Shanzhou
有富家翁張臻者。產業且多財貨增溢。少子息臻恒懼錢帛身後無嗣。后產男。既愚且憃。手足拳攣語言謇澀。唯嗜飲食殆與平人有異。口如溪壑終日無厭。年可十七。父母鐘愛縱其須索。迎醫求藥不遠千里。數十年後家業罄窮。或有謂其臻曰。阿足師其實寶誌之流。何不敷布腹心求救其疾。乃夫妻來抵閿鄉。叩頭抆淚告其拯拔。阿足瞑目久之。謂臻曰。汝冤未散尚須數年。憫汝勤拳為汝除去。即令選日于河上致齋廣召眾多。同觀度脫仍領引其男赴于道場。時眾知阿足奇異。觀者如堵。少選指呼壯夫三數輩。叱曳其子令投諸河。隨急流而逝。臻且哀且驚莫測其由。阿足語臻曰。為汝除災訖。良久其子忽于流數十步外聳身水面。戟手罵其父母曰。與爾冤仇。宿世緣業。賴逢聖者遽此解紛。儻或不然未期畢日。挺身高呼。辭理分明都無癡濁之狀。須臾沉水不知其他。阿足由茲傳播。歸信之人如就市焉。所行化導皆此類矣。蓋大曆建中中也。殆德宗貞元十二年丙子。敕謚為大圓禪師。至今陜虢之間猶崇重焉。
唐天臺山封干師傳(木𣹟師寒山子拾得)
釋封干師者。本居天臺山國清寺也。剪髮齊眉布裘擁質。身量可七尺餘。人或借問。止對曰隨時二字而已更無他語。樂獨舂穀。役同城旦。應副齋炊。嘗乘虎直入松
【現代漢語翻譯】 現代漢語譯本： 有位名叫張臻的富翁，家產豐厚，財物堆積如山。但他一直為沒有兒子繼承家業而擔憂。後來，他生了一個兒子，卻愚笨遲鈍，手腳蜷曲，說話口齒不清。唯獨在飲食方面，與常人不同，食量巨大，像無底洞一樣，整天吃個不停。到了十七歲，父母依然溺愛他，縱容他的需求，不遠千里地請醫生求藥。幾十年后，家產耗盡。有人對張臻說：『阿足師（他對阿足師的尊稱）其實是寶誌（Bo Zhi，南北朝時期的著名僧人）一流的人物，何不坦誠地向他求救，醫治你兒子的疾病？』於是，張臻夫妻來到閿鄉，跪地流淚，懇求阿足師救助。阿足師閉目良久，對張臻說：『你的冤孽未消，還需要幾年時間。可憐你一片誠心，我為你消除災禍。』隨即選定日期，在河邊設齋，廣邀眾人，一同觀看超度儀式，並帶領他的兒子前往道場。當時，眾人知道阿足師的神奇，圍觀的人像墻一樣。不一會兒，阿足師指使幾個壯漢，呵斥著將他的兒子拖到河邊，扔進河裡，隨著湍急的河水沖走。張臻既悲傷又驚恐，不知是怎麼回事。阿足師對張臻說：『我已經為你消除了災禍。』過了很久，他的兒子忽然在下游幾十步遠的地方，從水面探出身子，指著父母罵道：『我和你們的冤仇，是前世的因緣。幸虧遇到聖者，才得以迅速化解。如果不是這樣，恐怕永遠沒有了結之日。』他挺直身子高聲呼喊，言辭清晰，完全沒有癡呆的樣子。一會兒，又沉入水中，不知去向。阿足師因此名聲大振，歸信他的人像趕集一樣。他所進行的教化引導，都是這類事情。大概是在大曆、建中年間（766-779年）。到了德宗貞元十二年（796年）丙子年，朝廷追諡他為大圓禪師。至今，在陜虢一帶，人們仍然非常崇敬他。 唐天臺山封干師傳（木𣹟師、寒山子、拾得） 釋封干師，本是居住在天臺山國清寺的僧人。他剪著齊眉的短髮，穿著粗布衣服，身材高大，大約七尺多。有人向他詢問事情，他只回答『隨時』二字，沒有其他話語。他喜歡獨自舂米，像服勞役的犯人一樣。他負責準備齋飯。曾經騎著老虎直接進入松樹林。
【English Translation】 English version: There was a wealthy man named Zhang Zhen, whose family property was abundant and whose wealth overflowed. However, he was constantly worried about not having a son to inherit his wealth after his death. Later, he had a son, but he was foolish and dull, with his hands and feet cramped and his speech slurred. Only in terms of diet was he different from ordinary people, with a huge appetite like a bottomless pit, eating all day long. By the age of seventeen, his parents still doted on him, indulging his needs, and seeking doctors and medicine from afar. After decades, the family property was exhausted. Someone said to Zhang Zhen, 'Master Azu (his respectful title for Master Azu) is actually a figure like Bao Zhi (a famous monk during the Northern and Southern Dynasties). Why not frankly seek his help to cure your son's illness?' Therefore, Zhang Zhen and his wife came to Wenxiang, knelt down and wept, begging Master Azu for help. Master Azu closed his eyes for a long time and said to Zhang Zhen, 'Your karmic debt has not been resolved and still requires several years. Pitying your sincerity, I will eliminate the disaster for you.' Immediately, he selected a date, set up a vegetarian feast by the river, widely invited people to watch the deliverance ceremony, and led his son to the Taoist temple. At that time, people knew the magic of Master Azu, and the onlookers were like a wall. After a short while, Master Azu instructed several strong men to drag his son to the riverbank, throw him into the river, and let him be washed away by the rapid river. Zhang Zhen was both sad and frightened, not knowing what was happening. Master Azu said to Zhang Zhen, 'I have already eliminated the disaster for you.' After a long time, his son suddenly emerged from the water dozens of steps downstream, pointed at his parents and cursed, 'My grievances with you are the karmic connections of previous lives. Fortunately, I met a sage, so I could quickly resolve them. If not, I'm afraid there would be no end to it.' He stood up straight and shouted loudly, his words clear and without any signs of foolishness. After a while, he sank into the water again and disappeared. Master Azu became famous because of this, and people who believed in him came like a market. The teachings and guidance he carried out were all of this kind. It was probably during the Dali and Jianzhong years (766-779). In the Bingzi year of the twelfth year of Dezong Zhenyuan (796), the court posthumously named him Grand Master Dayuan. To this day, in the Shan and Guo areas, people still respect him very much. The Biography of Master Fenggan of Tiantai Mountain in the Tang Dynasty (Master Muqiu, Hanshanzi, Shide) The Venerable Fenggan was originally a monk residing in Guoqing Temple on Tiantai Mountain. He had short hair trimmed to his eyebrows, wore coarse cloth clothes, and was tall, about seven feet tall. When someone asked him about something, he would only answer 'Suishi (隨時, 'as the time dictates')', and had no other words. He liked to pound rice alone, like a convict serving his sentence. He was responsible for preparing vegetarian meals. He once rode a tiger directly into the pine forest.
門。眾僧驚懼。口唱唱道歌。時眾方皆崇重。及終後於先天年中在京兆行化。非恒人之常調。士庶見之無不傾禮。以其躡萬回師之後。微亦相類。風狂之相過之。言則多中。先是國清寺僧廚中有二苦行。曰寒山子。曰拾得。多於僧廚執爨。爨訖二人晤語。潛聽者多不體解。亦甚顛狂糾合相親。蓋同類相求耳。時閭丘胤出牧丹丘。將議巾車。苦頭疼羌甚。醫工寡效。邂逅乾造云。某自天臺來謁使君。且告之患。干曰。君何慮乎。便索凈器吮水噴之。斯須覺體中頗佳。閭丘異之。乃請幹一言定此行之吉兇。曰到任記謁文殊。閭丘曰。此菩薩何在。曰國清寺廚執爨洗器者是。及入山寺。問曰。此寺曾有封干禪師。曰有。院在何所。寒山拾得復是何人。時僧道翹對曰。封干舊院即經藏后。今闃無人。止有虎豹。時來此哮吼耳。寒拾二人見在僧廚執役。閭丘入干房。唯見虎跡縱橫。又問干在此有何行業。曰唯事舂穀供僧粥食。夜則唱歌諷誦不輟。如是再三嘆嗟。乃入廚見二人燒柴木有圍爐之狀。閭丘拜之。二人連聲咄吒。后執閭丘手褻之若嬰孺呵呵不已。行曰封干饒舌。自此二人相攜手出松門。更不復入寺焉。干又嘗入五臺巡禮。逢一老翁。問曰。莫是文殊否。翁曰。豈可有二文殊。乾禮之未起。恍然失之。
次有木𣹟師
者。多游京邑市廛間。亦類封干。人莫輕測。封豐二字出沒不同。韋述吏官作封疆之封。閭丘序三賢作豐稔之豐。未知孰是。
寒山子者。世謂為貧子。風狂之士弗可恒度推之。隱天臺始豐縣西七十里。號為寒暗二巖。每於寒巖幽窟中居之。以為定止。時來國清寺有拾得者。寺僧令知食堂。恒時收拾眾僧殘食菜滓。斷巨竹為筒。投藏於內。若寒山子來即負而去。或廊下徐行。或時叫噪凌人。或望空曼罵。寺僧不耐以杖逼逐。翻身撫掌呵呵徐退。然其布襦零落面貌枯瘁。以樺皮為冠。曳大木屐。或發辭氣宛有所歸歸於佛理。初閭丘入寺訪問寒山。沙門道翹對曰。此人狂病。本居寒巖間。好吟詞偈言語不常。或臧或否終不可知。與寺行者拾得以為交友。相聚言說不可詳悉。寺僧見太守拜之。驚曰。大官何禮風狂夫耶。二人連臂笑傲出寺。閭丘復往寒巖謁問。並送衣裳藥物。而高聲倡言曰。賊我賊退。便身縮入巖石穴縫中。復曰。報汝諸人各各努力。其石穴縫泯然而合杳無軌跡。乃令僧道翹尋共遺物。唯于林間綴葉書詞頌。並村墅人家屋壁所抄錄得二百餘首。今編成一集人多諷誦。后曹山寂禪師註解。謂之對寒山子詩。以其本無氏族越民唯呼為寒山子。至有庭際何所有。白雲抱幽石句。歷然雅體。今巖下有石亭亭而立
。號幽石焉。
拾得者。封干禪師先是偶山行至赤城道側。仍聞兒啼遂尋之見一子可數歲已來。初謂牧牛之豎。委問端倪云。無舍孤棄於此。封干攜至國清寺付與典座僧。或人來認必可還之。后沙門靈熠攝受之令知食堂香燈。忽於一日見其登座與像對槃而餐。復呼憍陳如曰小果聲聞。傍若無人執箸大笑。僧乃驅之。靈熠咨尊宿等罷其堂任。且令廚內滌器。洗濯才畢澄濾食滓。以筒盛之。寒山來必負而去。又護伽藍神廟每日僧廚下食。為烏鳥所取狼藉。拾得以杖撲土偶三二下罵曰。汝食不能護。安護伽藍乎。是夕神附夢與闔寺僧曰。拾得打我。明日諸僧說夢符同。一寺紛然始知非常人也。時牒申州縣。郡符下云。賢士隱遁菩薩應身。宜用旌之。號拾得為賢士。又于寺莊牧牛。歌詠呼天。當其寺僧布薩時。拾得驅牛至僧集堂前倚門撫掌。大笑曰。悠悠者聚頭。時持律首座咄曰。風人何以喧礙說戒。拾得曰。我不放牛也。此群牛者多是此寺知僧事人也。拾得各呼亡僧法號。牛各應聲而過。舉眾錯愕。咸思改往修來感菩薩垂跡度脫。時道翹纂錄寒山文句。于寺土地神廟壁。見拾得偈詞。附寒山集中。
系曰。按封干先天中游遨京室。知閭丘寒山拾得俱睿宗朝人也。奈何宣師高僧傳中閭丘武臣也。是唐初人。閭丘序
記三人不言年代使人悶焉。復賜緋乃文資也。夫如是乃有二同姓名閭丘也。又大溈祐公于憲宗朝遇寒山子指其泐潭。仍逢拾得於國清。知三人是唐季葉時猶存。夫封干也天臺沒而京兆出。寒拾也先天在而元和逢。為年壽彌長耶。為隱顯不恒耶。易像有之。小狐汔濟。其此之謂乎。
唐成都凈眾寺無相傳(智詵禪師)
釋無相。本新羅國人也。是彼土王第三子。于本國正朔年月生。于群南寺落髮登戒。以開元十六年泛東溟至於中國到京。玄宗召見隸于禪定寺。后入蜀資中謁智詵禪師。有處寂者。異人也。則天曾召入宮賜磨納九條衣。事必懸知且無差跌。相未至之前。寂曰。外來之賓明當見矣。汝曹宜灑掃以待。間一日果至。寂公與號曰無相。中夜授與摩納衣。如是入深溪谷巖下坐禪。有黑犢二交角盤礴于座下。近身甚急毛手入其袖。其冷如冰捫摸至腹。相殊不傾動。每入定多是五日為度。忽雪深有二猛獸來。相自洗拭裸臥其前。愿以身施其食。二獸從頭至足嗅匝而去。往往夜間坐床下搦虎鬚毛。既而山居稍久衣破發長。獵者疑是異獸將射之復止。後來入城市。晝在蒙間夜坐樹下。真行杜多之行也。人漸見重。為構精舍于亂墓前。長史章仇兼瓊來禮謁之屬明皇違難入蜀。迎相入內殿供禮之。時成都縣令楊翌。
【現代漢語翻譯】 現代漢語譯本：
記載三個人不說明年代，讓人感到疑惑。後來賞賜緋色官服，是因為他們有文學才能。如果這樣說，那麼就有兩個同姓名的人叫閭丘了。又大溈祐公在憲宗年間遇到寒山子，寒山子指著泐潭。還在國清寺遇到拾得。知道這三個人是唐朝末年時還存在的人物。封干在天臺山去世，卻在京兆出現。寒山、拾得在先天存在，卻在元和年間相逢。這是因為他們的年齡很長嗎？還是因為他們的隱現不定呢？《易經》的卦象中有『小狐貍快要渡過河』的說法，說的就是這種情況吧。
唐朝成都凈眾寺的無相傳（智詵禪師）
釋無相（釋：佛教；無相：禪師法號）。本是新羅國（新羅國：古代朝鮮半島國家）人。是新羅國王的第三個兒子。在新羅國的正朔年月出生，在群南寺（群南寺：寺廟名）剃度受戒。在開元十六年乘船渡過東海來到中國到達京城。玄宗皇帝召見了他，讓他住在禪定寺（禪定寺：寺廟名）。後來入蜀地資中拜見智詵禪師（智詵禪師：禪師名）。有位名叫處寂（處寂：人名）的人，是個不尋常的人。武則天（武則天：中國歷史上唯一的女皇帝）曾經召他入宮，賜給他磨納九條衣（磨納九條衣：一種袈裟）。他預知事情必定準確無誤。無相禪師還沒到之前，處寂禪師說：『外面來的客人明天就要到了。你們應該打掃乾淨來等待。』過了一天果然到了。處寂禪師賜予他法號叫無相。半夜授予他磨納衣。此後他進入深山溪谷，在巖石下坐禪。有兩頭黑色的牛，互相抵著角盤踞在他的座位下。靠近他的身體非常緊密，毛茸茸的蹄子伸入他的袖子里。那寒冷像冰一樣，摸到他的腹部。無相禪師一點也不動。每次入定大多是五天左右。忽然雪下得很深，有兩隻猛獸來了。無相禪師自己洗乾淨身體，赤裸地躺在它們面前，希望用自己的身體施捨給它們吃。兩隻野獸從頭到腳聞了一遍就離開了。常常在夜間坐在床下，撫摸老虎的鬍鬚和毛髮。後來山居時間稍長，衣服破爛頭髮也長了。獵人懷疑是奇異的野獸，想要射殺它又停止了。後來進入城市。白天在草叢中，夜晚坐在樹下。真是修行頭陀行（頭陀行：佛教苦行）的人啊。人們漸漸地看重他。為他在亂墳崗前建造精舍。長史章仇兼瓊（章仇兼瓊：人名，官名）來禮拜他，當時明皇（明皇：唐玄宗）因為安史之亂（安史之亂：唐朝歷史上的叛亂）逃難入蜀，迎接無相禪師進入內殿供養禮拜他。當時成都縣令楊翌（楊翌：人名）。
【English Translation】 English version:
The record of the three individuals without specifying their era causes confusion. Later, the bestowal of scarlet robes indicates their literary talent. If so, then there are two individuals with the same name, Lüqiu (Lüqiu: A Chinese surname). Furthermore, Grand Master Dawei You (Dawei You: A Buddhist monk) encountered Hanshanzi (Hanshanzi: A legendary Buddhist poet) during the reign of Emperor Xianzong (Emperor Xianzong: An emperor of the Tang Dynasty), who pointed to Letan (Letan: A place name). He also met Shide (Shide: Another legendary Buddhist figure) at Guoqing Temple (Guoqing Temple: A Buddhist temple). It is known that these three individuals still existed during the late Tang Dynasty. Fenggan (Fenggan: A Buddhist monk) passed away in Tiantai (Tiantai: A mountain), yet appeared in Jingzhao (Jingzhao: An ancient prefecture). Hanshan and Shide existed in Xiantian (Xiantian: A concept in Taoism), yet met in the Yuanhe era (Yuanhe era: A period in the Tang Dynasty). Is it because of their extended lifespans? Or is it because their appearances and disappearances are inconsistent? There is a saying in the Book of Changes: 'A little fox almost crosses the river.' This is what it refers to, perhaps.
The Biography of Wuxiang (Wuxiang: A Buddhist monk's name, also known as Zhishen Chanshi (Zhishen Chanshi: A Buddhist monk)) of Jingzhong Temple (Jingzhong Temple: A Buddhist temple) in Chengdu (Chengdu: A city in China) during the Tang Dynasty.
Shishi Wuxiang (Shishi Wuxiang: A Buddhist monk), originally from the country of Silla (Silla: An ancient Korean kingdom), was the third son of the king of that land. He was born in the proper year and month in his country and was tonsured and ordained at Qunnan Temple (Qunnan Temple: A temple name). In the sixteenth year of the Kaiyuan era (Kaiyuan era: A period in the Tang Dynasty), he sailed across the Eastern Sea to China and arrived in the capital. Emperor Xuanzong (Emperor Xuanzong: An emperor of the Tang Dynasty) summoned him and assigned him to Chan Ding Temple (Chan Ding Temple: A temple name). Later, he went to Zizhong (Zizhong: A place name) in Shu (Shu: An ancient state in China) to visit Chan Master Zhishen. There was a person named Chuji (Chuji: A person's name), an extraordinary individual. Empress Wu Zetian (Empress Wu Zetian: The only female emperor in Chinese history) had summoned him to the palace and bestowed upon him a nine-striped monastic robe made of mohair (mohair robe: A type of robe). He invariably knew things in advance and without error. Before Wuxiang arrived, Chuji said, 'A guest from afar will arrive tomorrow. You should clean up and wait.' Sure enough, he arrived a day later. Chuji gave him the name Wuxiang. In the middle of the night, he gave him the mohair robe. After that, he entered deep mountain valleys and sat in meditation under rocks. Two black oxen, with their horns interlocked, coiled around his seat. They were very close to his body, and their hairy hooves entered his sleeves. The coldness was like ice, touching his abdomen. Wuxiang did not move at all. Each time he entered meditation, it lasted about five days. Suddenly, when the snow was deep, two fierce beasts came. Wuxiang washed himself clean, lay naked in front of them, and wished to offer his body as food for them. The two beasts smelled him from head to toe and then left. Often at night, he would sit under the bed and stroke the tiger's whiskers and fur. Later, after living in the mountains for a long time, his clothes were torn and his hair grew long. Hunters suspected he was a strange beast and wanted to shoot him but stopped. Later, he entered the city. During the day, he stayed in the bushes, and at night, he sat under trees. He truly practiced the ascetic practices of a dhuta (dhuta: Buddhist ascetic practices). People gradually valued him. They built a hermitage for him in front of a graveyard. Prefect Zhangqiu Jianqiong (Zhangqiu Jianqiong: A person's name, also an official title) came to pay respects to him. At that time, Emperor Ming (Emperor Ming: Emperor Xuanzong) fled to Shu due to the An Lushan Rebellion (An Lushan Rebellion: A rebellion in the Tang Dynasty) and welcomed Wuxiang into the inner palace to offer him reverence and offerings. At that time, the magistrate of Chengdu County, Yang Yi (Yang Yi: A person's name).
疑其妖惑。乃帖追至。命徒二十餘人曳之。徒近相身一皆戰慄心神俱失。頃之大風卒起沙石飛飏直入廳事。飄簾卷幕。楊翌叩頭拜伏踹而不敢語。懺畢風止。奉送舊所。由是遂勸檀越造凈眾大慈菩提寧國等寺。外邑蘭若鐘塔不可悉數。先居凈眾本院。后號松溪是歟。相至成都也。忽有一力士稱舍力伐柴供僧廚用。相之弟本國新為王矣。懼其卻回其位危殆將遣刺客來屠之。相已冥知矣。忽日供柴賢者暫來謂之曰。今夜有客曰灼然。又曰。莫傷佛子。至夜薪者持刀挾席。坐禪座之側。逡巡覺壁上似有物下。遂躍起以刀一揮。巨胡身首分于地矣。後門素有巨坈。乃曳去瘞之。復以土拌滅其跡而去。質明相令召伐柴者謝之。已不見矣。嘗指其浮圖前柏曰。此樹與塔齊寺當毀矣。至會昌廢毀。樹正與塔等。又言。寺前二小池。左羹右飯。齋施時少則令淘浚之。果來供設。其神異多此類也。以至德元年建午月十九日無疾示滅。春秋七十七。臨終或問之曰。何人可繼住持乎。乃索筆書百數字。皆隱不可知。諧而葉韻。記莂八九十年事。驗無差失。先是武宗廢教。成都止留大慈一寺。凈眾例從除毀。其寺巨鐘乃移入大慈矣。洎乎宣宗中興釋氏。其鐘卻還凈眾。以其鐘大隔江。計功兩日方到。明日方欲為齋辰。去迎取巳時已至。推輓之勢
直若飛焉。咸怪神速非人力之所致也。原其相之舍利分塑真形。爾日面皆流汗。上足李僧以巾旋拭。有染指者。其汗頗咸。乃知相之神力自曳鐘也。變異如此。一何偉哉。后號東海大師塔焉。乾元三年資州刺史韓汯撰碑。至開成中李商隱作梓州四證堂碑。推相為一證也。
唐揚州西靈塔寺懷信傳
釋懷信者。居處廣陵別無奇蹟。會昌三年癸亥歲。武宗為趙歸真排毀釋門。將欲堙滅教法。有淮南詞客劉隱之薄游四明。旅泊之宵夢中如泛海焉。回顧見塔一所東度。見是淮南西靈寺塔。其塔峻峙制度校胡太后永寧塔少分耳。其塔第三層見信憑欄與隱之交談。且曰。暫送塔過東海。旬日而還。數日隱之歸揚州。即往謁信。信曰。記得海上相見時否。隱之瞭然省悟。后數日天火焚塔俱盡。白雨傾澍。傍有草堂一無所損。由是觀之。東海人見永寧塔不謬矣。
系曰。塔焚皆云往東海。海豈納煨燼耶。通曰。五行為物。亦七大性可弗周遍法界乎。順則相生逆則相害。雖逆順各時。與法界同。其分齊證知唯有識耳。且天仙鬼物與人相反。殊勝諸天則定果宮殿。神仙則附物變化鬼神則歆其食氣質礙之流火化則得受用也。凡塔剎嚴麗多被鬼神取旃。海若川侯亦非人也。如陳重云殿天火焚。東海人時見殿影焉。又近馬氏霸
【現代漢語翻譯】 現代漢語譯本： 簡直像飛過去一樣。人們都奇怪它的速度如此之快，不是人力所能達到的。追溯原因，是因為寺廟裡安放了大師的舍利，並塑造了他的真身像。那天，佛像的面部都流出了汗水。上足寺的李僧用毛巾擦拭。有人用手指蘸取汗水，發現汗水很鹹。這才知道佛像的神力來自於拉動鐘。這種變化真是太神奇了。後來這座塔被稱為東海大師塔。唐乾元三年，資州刺史韓汯撰寫了碑文。到了開成中期，李商隱寫了梓州四證堂碑，把這件事作為相大師的一個神蹟來證明。
唐揚州西靈塔寺懷信傳
釋懷信，居住在廣陵，沒有什麼特別的奇蹟。會昌三年癸亥年，武宗爲了趙歸真而排斥和毀壞佛教，想要消滅佛教。有位淮南的詞客劉隱之到四明遊玩，在旅館住宿的夜晚，夢中好像在海上航行。回頭看見一座塔從東邊過來，發現是淮南西靈寺的塔。那座塔高聳挺拔，制度比胡太后永寧寺的塔稍微小一點。在那座塔的第三層，看見懷信靠著欄桿與劉隱之交談，並且說：『暫時把塔送到東海去，十天左右就回來。』幾天後，劉隱之回到揚州，就去拜訪懷信。懷信說：『還記得在海上相見的時候嗎？』劉隱之完全明白了。後來幾天，天火把塔全部燒燬。大雨傾盆而下，旁邊的草堂卻一點也沒有損壞。由此看來，東海人看見永寧塔的說法不是虛假的。
結論說：塔被燒燬，都說是去了東海。難道大海會接納灰燼嗎？通達的人說：五行是構成萬物的元素，難道七大要素不能周遍法界嗎？順應則相生，逆反則相害。雖然順應和逆反各有其時，但都與法界相同。區分這些現象的證據只有意識。而且天仙鬼物與人相反。殊勝的諸天有定果宮殿，神仙則依附物體變化，鬼神則享用食物的氣味，因為氣質阻礙了他們直接接觸。火焰焚燒后，他們才能得到享用。凡是塔剎裝飾華麗，大多被鬼神取走。海神和川侯也不是人。例如陳重云殿被天火焚燒，東海的人當時看見了殿的影子。又如近代的馬氏稱霸
【English Translation】 English version: It was as if it flew. Everyone was amazed at its speed, which was beyond human power. Tracing the cause, it was because the temple enshrined the relics of the master and sculpted his true form. On that day, sweat flowed from the face of the Buddha statue. Li Seng of Shangzu Temple wiped it with a towel. Someone dipped their finger in the sweat and found it to be salty. Only then did they realize that the divine power of the Buddha statue came from pulling the bell. Such a change was truly amazing. Later, this tower was called the Donghai Master Tower. In the third year of the Qianyuan era of the Tang Dynasty, Han Hong, the prefect of Zizhou, wrote the inscription. In the middle of the Kaicheng era, Li Shangyin wrote the Zizhou Sizheng Hall inscription, using this event as proof of Master Xiang's miracle.
Biography of Huaixin of Xiling Pagoda Temple in Yangzhou, Tang Dynasty
The monk Huaixin lived in Guangling and had no particular miracles. In the third year of the Huichang era, the year of Guihai, Emperor Wuzong, for the sake of Zhao Guizhen, rejected and destroyed Buddhism, wanting to eliminate the Buddhist teachings. A lyricist from Huainan, Liu Yinzhi, traveled to Siming. On a night while lodging at an inn, he dreamed of sailing on the sea. Looking back, he saw a pagoda coming from the east, and realized it was the pagoda of Xiling Temple in Huainan. That pagoda was tall and majestic, its structure slightly smaller than the Yongning Temple pagoda of Empress Dowager Hu. On the third level of the pagoda, he saw Huaixin leaning on the railing and talking with Liu Yinzhi, saying, 'I will temporarily send the pagoda to the East Sea, and it will return in about ten days.' A few days later, Liu Yinzhi returned to Yangzhou and went to visit Huaixin. Huaixin said, 'Do you remember when we met on the sea?' Liu Yinzhi fully understood. A few days later, a fire from the sky burned the entire pagoda to ashes. Heavy rain poured down, but the thatched cottage next to it was not damaged at all. From this, it can be seen that the saying that people in the East Sea saw the Yongning Pagoda was not false.
The conclusion says: The pagoda was burned and it is said that it went to the East Sea. Would the sea accept ashes? The enlightened one says: The five elements are the elements that make up all things, can the seven great elements not pervade the Dharma realm? Compliance leads to mutual generation, and opposition leads to mutual harm. Although compliance and opposition each have their time, they are the same as the Dharma realm. The evidence for distinguishing these phenomena is only consciousness. Moreover, celestial beings, immortals, and ghosts are the opposite of humans. The superior heavens have palaces of fixed results, immortals attach to objects and transform, and ghosts enjoy the smell of food, because their nature prevents them from direct contact. Only after being burned by fire can they enjoy it. All the ornate decorations of pagodas are mostly taken away by ghosts and gods. The sea gods and river lords are also not human. For example, when the Chen Chongyun Hall was burned by fire, people in the East Sea saw the shadow of the hall at that time. Also, in recent times, the Ma family dominated
湖南。末年天冊閣為天火焚。朗州守此夜聞空中呵喝言。迴避天冊閣來也。雲中騰沸若千萬人舁荷重物。然累日方潭州火矣。若懷信見劉隱之夢信亦不可測之僧也。
唐陜府辛七師傳
釋辛七師者。不顯出家之號。時姓氏行次呼之既熟人耳。更無別召體焉。實陜人也。始為兒時。甚聞謹肅不嘗狎弄。少即老成。其父為陜郡守。觀七師之作為謂其母曰。是子非常兒孺。善宜護養之。年甫十歲迥知佛法可以宗尚。凡經卷冥然分其此華此梵。都不緣師教。及鐘荼蓼陟屺之痛愈深。雖親屬勸勉益加柴毀。先是郡城南有瓦窯七所。一日哀號之際發狂遁去。其家僮輩躡跡尋之。見其入窯灶中端坐。身有奇光燦若金色。家僮驚就問無言。懼而徒步。次窺一窯復見七師同前相狀。如是歷遍七窯。一一見其端坐發光。是以陜服之人重之若神。遇之羅拜焉。
唐京師大安國寺和和傳
釋和和者。莫詳氏族本生。其為僧也狂而不亂愚而有知。罔測其由。發言多中。時號為聖。安國寺中居住出入無拘撿。見本寺修營殿閣未就。有越國公主降榮陽鄭萬鈞。雖琴瑟相諧而數年無子。和因至公主家。鈞焚香灑掃以待之。主拜跪歸向。鈞祈告之曰。某自叨選尚愿得一子為嗣。唯師能致之乎。和曰。易耳。但遺我三千疋絹。主當
【現代漢語翻譯】 現代漢語譯本 湖南。唐朝末年，天冊閣被天火焚燬。朗州太守當晚聽到空中有人呼喊說：『迴避天冊閣！』雲中喧騰，好像成千上萬的人抬著沉重的貨物。然而過了幾天，潭州也發生了火災。至於懷信所見的劉隱之夢，懷信也是一個不可測度的僧人。 唐朝陜府辛七師傳 釋辛七師，沒有顯赫的出家法號。當時人們按照姓氏和排行來稱呼他，時間長了，人們就習慣了，沒有其他的稱呼。他是陜西人。小時候，他非常謹慎嚴肅，從不嬉戲玩鬧。年紀輕輕就顯得老成持重。他的父親是陜郡太守，看到辛七師的所作所為，對他的母親說：『這個孩子不是普通的孩子，應該好好保護和培養他。』他剛滿十歲，就懂得佛法可以作為信仰。凡是佛經，他都能分辨出哪些是梵文，哪些是華文，完全不需要老師教導。等到父母去世，他更加悲痛。雖然親屬勸慰，但他更加悲傷。先前，郡城南邊有七個瓦窯。一天，他在哀號之際，突然發狂跑了出去。他的家僮們跟隨著他尋找，看到他進入窯灶中端坐，身上發出奇異的光芒，燦爛如同金色。家僮們驚訝地走上前去詢問，他卻一言不發。家僮們害怕地離開了。接著，他們又窺視另一個窯，又看到辛七師像之前一樣端坐著。就這樣，他們走遍了七個窯，每一個窯都看到他端坐著發光。因此，陜西的人們像對待神一樣敬重他，遇到他都會跪拜。 唐朝京師大安國寺和和傳 釋和和，不清楚他的姓氏和出身。他作為僧人，行為看似瘋狂卻不失條理，看似愚笨卻富有智慧，無法推測他的來歷。他說的話大多應驗，當時人們稱他為『聖』。他在大安國寺居住，出入不受約束。他看到寺廟正在修建殿閣，還沒有完成。當時，越國公主嫁給了榮陽的鄭萬鈞。雖然夫妻感情和諧，但多年沒有孩子。和和因此來到公主家。鄭萬鈞焚香灑掃來迎接他。公主跪拜歸向他。鄭萬鈞祈求說：『我自從被選中，一直希望能有一個兒子來繼承家業。只有師父您能幫助我實現這個願望嗎？』和和說：『這很容易。只要給我三千匹絹，公主自然會生下兒子。』
【English Translation】 English version Hunan. At the end of the Tang Dynasty, the Tian Ce Pavilion (Pavilion of Heavenly Records) was burned down by heavenly fire. The prefect of Langzhou heard shouts in the air that night, saying, 'Clear the way for the Tian Ce Pavilion!' The noise in the clouds was like tens of thousands of people carrying heavy loads. However, after several days, a fire also broke out in Tanzhou. As for the dream of Liu Yin seen by Huai Xin (Name of a monk), Huai Xin was also an unfathomable monk. Biography of Monk Xin Qi of Shan Prefecture in the Tang Dynasty The Venerable Xin Qi (Name of a monk) did not have a prominent monastic name. At that time, people addressed him by his surname and order of birth, and over time, people became accustomed to it, and there was no other way to address him. He was a native of Shanxi. As a child, he was very cautious and serious, never playing or frolicking. He was mature beyond his years. His father, the prefect of Shan Prefecture, observing Xin Qi's behavior, said to his mother, 'This child is no ordinary child and should be well protected and nurtured.' At just ten years old, he understood that Buddhism could be a faith to follow. He could distinguish between Sanskrit and Chinese in Buddhist scriptures without any teacher's instruction. When his parents passed away, his grief deepened. Although relatives tried to comfort him, he became even more sorrowful. Previously, there were seven brick kilns south of the city. One day, during a moment of mourning, he suddenly went mad and ran away. His servants followed him and found him sitting in a kiln, his body emitting a strange light, as bright as gold. The servants were surprised and went forward to ask him, but he remained silent. The servants were frightened and left. Then, they peeked into another kiln and saw Xin Qi sitting there in the same posture as before. In this way, they went through all seven kilns, and in each kiln, they saw him sitting and emitting light. Therefore, the people of Shanxi revered him as a god, and when they encountered him, they would prostrate themselves. Biography of Monk He He of Da'an National Temple in the Capital of the Tang Dynasty The Venerable He He (Name of a monk), his surname and origins are unknown. As a monk, his behavior seemed mad but not chaotic, seemingly foolish but full of wisdom, and his origins were unfathomable. His words often came true, and people at the time called him 'Sage'. He lived in the Da'an National Temple, and his comings and goings were unrestricted. He saw that the temple was under construction, and the halls and pavilions were not yet completed. At that time, the Princess of Yue married Zheng Wanjun (Name of a person) of Rongyang. Although the couple was harmonious, they had no children for many years. He He therefore came to the princess's house. Zheng Wanjun burned incense and swept the floor to welcome him. The princess knelt and turned to him. Zheng Wanjun prayed, saying, 'Since I was chosen, I have always hoped to have a son to inherit the family business. Only you, Master, can help me fulfill this wish?' He He said, 'This is easy. Just give me three thousand bolts of silk, and the princess will naturally give birth to a son.'
誕二男。鈞勤重如聽佛語。出絹如所求施之。和取付修寺殿閣功德主。乃曰。主有娠矣。吾令二天人下為公主作兒。所憂者公主不能並妊二子乎。為㝈乳包羞耳。吾俾其同年而前後誕之。果如其言。歲初年末各生之矣。長曰潛耀。次曰晦明。皆美丈夫后博涉成事焉。京邑之間傳揚沸渭。量其位地不可輕議哉。
唐揚州孝感寺廣陵大師傳
釋廣陵大師者。維揚人也。不言法名。淮海之間競呼廣陵大師也。形質寢陋性多桀黠。真率之狀與屠沽輩相類。止沙門形異耳。好嗜酒啖肉。常衣穗裘。厚重可知。盛暑亦不暫脫。蚤虱聚其上。僑寓孝感寺。獨一室每夕闔扉而寢。率以為常。或狂悖性發則屠犬彘。日聚惡少斗驅。或醉臥道傍。揚民以是惡之。貞元中有一少壯。素以力聞。嘗一日少壯與人賭博。大師大怒以手擊碎博局。少壯笑曰。騃兒何敢逆壯士耶。大師且罵而唾其面。於是索少壯。斗擊。觀者圍匝千數。少壯為大師所困。迸道而逃自此人方知有神力焉。亦于稠人廣眾中自負其力。往往入阛阓間剽奪人錢帛。市人皆畏其勇而莫敢拒。後有一耆年僧。召大師誡敕之曰。汝胡不謹守戒法。奈何食酒肉屠犬豕。強抄市人錢物。又與無賴子弟斗競。不律儀甚。豈是僧人本事耶。一旦眾所不容。執見官吏桉法治之。何處
【現代漢語翻譯】 現代漢語譯本： 生了兩個兒子。鈞（人名）恭敬勤勉如同聽佛的教誨。拿出絹帛如他們所求施捨。和（人名）交付他們修繕寺廟殿閣，作為功德主。於是（大師）說：『主婦已經懷孕了。我命令兩個天人下凡來為公主做兒子。所憂慮的是公主不能同時懷上兩個孩子吧？怕的是雙乳包裹會感到羞恥。我讓他們同年但前後出生。』果然如他所說，年初年末各生了一個。大的叫潛耀，小的叫晦明，都是美男子，後來博學多才，成就事業。京城內外傳揚開來，議論紛紛，衡量他們的地位，不可輕易議論啊。
唐揚州孝感寺廣陵大師傳
釋廣陵大師，是維揚人。沒有留下法名。淮海一帶都稱他為廣陵大師。他的外貌醜陋，性格多桀驁不馴。真誠坦率的樣子和屠夫、賣酒的人差不多。只是穿著僧人的衣服有所不同罷了。喜歡喝酒吃肉，常年穿著粗糙的皮襖。厚重得可以想像。即使在盛夏也不脫下。跳蚤、虱子聚集在上面。寄住在孝感寺。獨自住在一個房間里，每天晚上關上門睡覺，已經成為習慣。有時狂悖的性格發作，就宰殺豬狗。每天聚集一些地痞流氓打架鬥毆。有時喝醉了就躺在路邊。揚州百姓因此厭惡他。貞元年間，有一個年輕力壯的人，向來以力氣大聞名。曾經有一天，這個年輕人和別人賭博。大師非常生氣，用手擊碎了賭具。年輕人笑著說：『傻小子，怎麼敢冒犯壯士？』大師一邊罵一邊朝他臉上吐唾沫。於是抓住年輕人，和他搏鬥。觀看的人圍了里三層外三層，有幾千人。年輕人被大師打敗，沿著道路逃跑了。從此人們才知道大師有神力。他也經常在人多的地方炫耀自己的力氣。經常進入市場搶奪別人的錢財。市場上的人都害怕他的勇猛，不敢反抗。後來有一個年長的僧人，召見大師，告誡他說：『你為什麼不謹慎地遵守戒律？為什麼吃酒肉，宰殺豬狗？強行搶奪市場上的錢物。又和無賴子弟打架鬥毆。非常不合規矩。這難道是僧人應該做的事情嗎？一旦大家不能容忍你，把你抓到官府，按照法律來懲治你，你將如何是好？』 English version: Two sons were born. Jun (personal name) was diligent and respectful as if listening to the Buddha's teachings. He gave silk as they requested. He and (personal name) entrusted them to repair the temple halls and pavilions, acting as patrons of merit. Then (the master) said, 'The mistress is already pregnant. I will order two celestial beings to descend and be sons for the princess. What is worrying is that the princess may not be able to conceive two children at the same time, right? I'm afraid that she will feel ashamed to have her breasts wrapped. I will make them be born in the same year but at different times.' As he said, one was born at the beginning of the year and the other at the end. The elder was named Qianyao, and the younger was named Huiming. Both were handsome men who later became learned and accomplished. The news spread throughout the capital, and people discussed it. Their position should not be easily judged.
The Biography of Master Guangling of Xiaogan Temple in Yangzhou of the Tang Dynasty
Master Shi Guangling was a native of Weiyang. His Dharma name was not recorded. In the Huaihai area, he was known as Master Guangling. His appearance was ugly, and his personality was rebellious and unruly. His sincere and frank manner was similar to that of butchers and wine sellers. Only his monk's robes distinguished him. He liked to drink alcohol and eat meat, and he often wore a coarse fur coat. It was imaginable how heavy it was. He never took it off even in the hot summer. Fleas and lice gathered on it. He lived in Xiaogan Temple. He lived alone in a room, closing the door every night to sleep, which had become a habit. Sometimes, when his rebellious nature flared up, he would slaughter pigs and dogs. Every day, he gathered some hooligans to fight. Sometimes he would get drunk and lie on the side of the road. The people of Yangzhou therefore hated him. During the Zhenyuan period, there was a young and strong man who was known for his strength. Once, this young man was gambling with someone. The master was very angry and smashed the gambling equipment with his hand. The young man laughed and said, 'Fool, how dare you offend a strong man?' The master cursed and spat in his face. Then he grabbed the young man and fought him. Thousands of people surrounded them. The young man was defeated by the master and ran away along the road. From then on, people knew that the master had divine power. He also often showed off his strength in crowded places. He often went into the market to rob people of their money. The people in the market were afraid of his bravery and dared not resist. Later, an elderly monk summoned the master and warned him, 'Why don't you carefully observe the precepts? Why do you eat meat and alcohol, and slaughter pigs and dogs? You forcibly rob money in the market. You also fight with hooligans. It is very irregular. Is this what a monk should do? Once everyone can't tolerate you and you are caught by the government and punished according to the law, what will you do?'
【English Translation】 English version: Two sons were born. Jun (personal name) was diligent and respectful as if listening to the Buddha's teachings. He gave silk as they requested. He and (personal name) entrusted them to repair the temple halls and pavilions, acting as patrons of merit. Then (the master) said, 'The mistress is already pregnant. I will order two celestial beings to descend and be sons for the princess. What is worrying is that the princess may not be able to conceive two children at the same time, right? I'm afraid that she will feel ashamed to have her breasts wrapped. I will make them be born in the same year but at different times.' As he said, one was born at the beginning of the year and the other at the end. The elder was named Qianyao, and the younger was named Huiming. Both were handsome men who later became learned and accomplished. The news spread throughout the capital, and people discussed it. Their position should not be easily judged. The Biography of Master Guangling of Xiaogan Temple in Yangzhou of the Tang Dynasty Master Shi Guangling was a native of Weiyang. His Dharma name was not recorded. In the Huaihai area, he was known as Master Guangling. His appearance was ugly, and his personality was rebellious and unruly. His sincere and frank manner was similar to that of butchers and wine sellers. Only his monk's robes distinguished him. He liked to drink alcohol and eat meat, and he often wore a coarse fur coat. It was imaginable how heavy it was. He never took it off even in the hot summer. Fleas and lice gathered on it. He lived in Xiaogan Temple. He lived alone in a room, closing the door every night to sleep, which had become a habit. Sometimes, when his rebellious nature flared up, he would slaughter pigs and dogs. Every day, he gathered some hooligans to fight. Sometimes he would get drunk and lie on the side of the road. The people of Yangzhou therefore hated him. During the Zhenyuan period, there was a young and strong man who was known for his strength. Once, this young man was gambling with someone. The master was very angry and smashed the gambling equipment with his hand. The young man laughed and said, 'Fool, how dare you offend a strong man?' The master cursed and spat in his face. Then he grabbed the young man and fought him. Thousands of people surrounded them. The young man was defeated by the master and ran away along the road. From then on, people knew that the master had divine power. He also often showed off his strength in crowded places. He often went into the market to rob people of their money. The people in the market were afraid of his bravery and dared not resist. Later, an elderly monk summoned the master and warned him, 'Why don't you carefully observe the precepts? Why do you eat meat and alcohol, and slaughter pigs and dogs? You forcibly rob money in the market. You also fight with hooligans. It is very irregular. Is this what a monk should do? Once everyone can't tolerate you and you are caught by the government and punished according to the law, what will you do?'
逃隱。且深累佛法。大師怒色對之曰。蠅蚋徒喋膻腥。爾安知鴻鵠之志乎。然則我道非爾所知也。且我清中混外者。豈同爾齷齪無大度乎。耆年且不能屈后一日自外來歸入室閉戶。有于門隙覘之。見大師坐席放神光自眉間晃朗照物洞然。觀者驚報少頃寺僧奔至瞻禮稱歎。或有懺悔曾謗之者。或有彈指讚詠之者。明日群僧伺候大師出。焚香致禮。及開戶瞑目如入禪定。已長往矣。自此廣陵人寫貌供養。號之為大師焉。
唐南嶽山明瓚傳
釋明瓚者。未知氏族生緣。初遊方詣嵩山。普寂盛行禪法。瓚往從焉。然則默證寂之心契。人罕推重。尋于衡巖閑居。眾僧營作我則晏如。縱被詆訶殊無愧恥。時目之懶瓚也。一說伊僧差越等夷。或隨眾齋餐。或以瓦釜煮土而食。云是彌陀佛應身。未知何證驗之。一云好食僧之殘食。故殘也(殘上聲呼)或隨逐之則時出言語皆契佛理。事蹟難知。天寶初至南嶽寺執役。盡專一寺之上。夜止群牛之下。曾無倦也。如是經二十年。相國鄴公李泌。避崔李之害隱南嶽。而潛察瓚所為。曰非常人也。聽其中宵梵唄響徹山谷。李公情頗知音能辯休慼。謂瓚曰。經音悽愴而後喜悅。必謫墮之人時將去矣。候中夜李公潛往謁焉。望席門自讚而拜瓚。大詬仰空而唾曰。是將賊我。李愈加鄭重。
【現代漢語翻譯】 現代漢語譯本 逃避隱居，而且深深地連累了佛法。大師憤怒地對他說：『像蒼蠅蚊蚋一樣只會嗡嗡叫，哪裡知道鴻鵠的志向呢？既然這樣，我的道就不是你所能理解的。況且我這種清澈中又包容污濁的人，哪裡會像你一樣心胸狹隘沒有氣度呢？』年老的僧人不能使他屈服，後來有一天從外面回來，進入房間關上門。有人從門縫裡偷看，看見大師坐在蓆子上，放出神光，從眉間發出明亮的光芒，照亮物體，非常清晰。觀看的人驚叫著報告，不久寺里的僧人奔來瞻仰禮拜，稱讚不已。有的人懺悔曾經誹謗過他。有的人彈指讚美歌頌。第二天，眾僧等候大師出來，焚香致敬。等到打開門，大師閉著眼睛，好像進入禪定一樣，已經去世了。從此，廣陵人畫了他的畫像來供奉，稱他為大師。
唐朝南嶽山明瓚傳
釋明瓚，不知道他的姓氏和出身。起初遊歷四方來到嵩山，當時普寂的禪法非常盛行，明瓚前去跟隨他。然而他默默地證悟了普寂的心契，人們很少推崇他。不久他在衡山隱居，眾僧忙著營建寺廟，他卻安然自若。即使被人詆譭呵斥，也毫不慚愧。當時人們稱他為懶瓚。有一種說法是這位僧人行為超越了常人，甚至和夷人一樣。有時跟隨大眾一起齋戒吃飯，有時用瓦罐煮泥土來吃，說這是彌陀佛（Amitābha）的應身。不知道有什麼證據可以驗證。還有一種說法是他喜歡吃僧人的殘羹剩飯，所以被稱為殘也（殘字讀上聲）。有時跟隨他，他所說的話都符合佛理。他的事蹟難以捉摸。天寶初年，他來到南嶽寺做雜役，盡心盡力地負責寺里的一切事務，晚上睡在牛群下面，從不感到疲倦。這樣過了二十年。相國鄴公李泌（Li Mi），爲了躲避崔李的迫害，隱居在南嶽，暗中觀察明瓚的行為，認為他不是普通人。聽到他半夜誦經的聲音響徹山谷。李公非常精通音律，能夠辨別吉兇，對明瓚說：『經文的聲音先是淒涼悲愴，然後轉為喜悅，一定是謫貶下凡的人，時間快到了。』半夜時分，李公偷偷前去拜訪他。隔著蓆子門，自己讚揚自己，然後嚮明瓚下拜。明瓚大聲斥責，仰天吐唾沫說：『你這是要害我。』李泌更加恭敬鄭重。
【English Translation】 English version He escaped into seclusion, deeply implicating the Buddha Dharma. The master angrily retorted, 'You are like flies and gnats, merely buzzing around tainted meat. How could you possibly understand the aspirations of a swan? In that case, my path is beyond your comprehension. Moreover, I am one who embraces both purity and impurity; how could I be as narrow-minded and lacking in magnanimity as you?' The elderly monks could not subdue him. Later, one day, he returned from outside, entered his room, and closed the door. Someone peeked through the crack in the door and saw the master sitting on his mat, emitting divine light. A bright radiance shone from between his eyebrows, illuminating everything clearly. The observer cried out in alarm, and soon the monks of the temple rushed to pay homage and praise him. Some repented for having slandered him in the past. Others snapped their fingers in admiration and chanted praises. The next day, the monks waited for the master to emerge, burning incense and paying their respects. When the door was opened, the master's eyes were closed, as if he had entered a state of meditation, and he had already passed away. From then on, the people of Guangling painted his portrait and offered it as an object of worship, calling him 'The Great Master'.
Biography of Shi Mingzan of Nanyue Mountain in the Tang Dynasty
The monk Shi Mingzan, his clan and origins are unknown. He initially traveled to Mount Song (Songshan), where Pujue's (Puji) Chan (Zen) Buddhism was flourishing. Mingzan went to follow him. However, he silently realized Pujue's mind-seal, but people rarely esteemed him. Soon he lived in seclusion on Mount Heng (Hengshan). While the monks were busy building the temple, he remained at ease. Even if he was criticized and scolded, he felt no shame. At that time, people called him 'Lazy Zan'. One account says that this monk's behavior surpassed ordinary people, even like the Yi people. Sometimes he would join the assembly for vegetarian meals, and sometimes he would cook soil in a clay pot and eat it, claiming to be the incarnation of Amitābha Buddha (Amitābha). It is unknown what evidence there is to verify this. Another account says that he liked to eat the leftover food of the monks, so he was called 'Can Ye' (Can pronounced in the rising tone). Sometimes when people followed him, his words would always be in accordance with Buddhist principles. His deeds were difficult to fathom. In the early years of the Tianbao era, he came to Nanyue Temple to work as a handyman, dedicating himself to all the affairs of the temple, sleeping under the herd of cattle at night, never feeling tired. He did this for twenty years. The Chancellor of State, Ye Gong Li Mi (Li Mi), hid in Nanyue to avoid the persecution of Cui and Li, and secretly observed Mingzan's behavior, believing that he was no ordinary person. He heard the sound of his chanting sutras in the middle of the night, echoing through the mountains and valleys. Li Gong was very knowledgeable in music and could discern good and bad omens. He said to Mingzan, 'The sound of the sutras is first mournful and then joyful, surely you are a person who has been exiled from above, and the time for your departure is near.' In the middle of the night, Li Gong secretly went to visit him. Standing outside the mat door, he praised himself and then bowed to Mingzan. Mingzan scolded loudly and spat at the sky, saying, 'You are going to harm me.' Li Mi became even more respectful and solemn.
唯拜而已。瓚正發牛糞火出芋啖之良久乃曰。可以席地。取所啖芋之半以授焉。李跪捧盡食而謝。謂李公曰。慎勿多言。領取十年宰相。李拜而退。居一月刺史祭岳修道路極嚴忽中夜風雷而一峰頹下。其緣山蹬道為大石所攔。乃以數牛縻絆而挽之。又以數百人鼓譟以推之。物力竭而石愈固。更無他術。瓚曰。奚用如許繁為。我始去之。眾皆大笑。瓚遂履石而動。忽轉盤而下。聲若震雷。山路既開。眾僧禮而踴躍。一郡呼為至聖。太守奉如神明。瓚悄然乃懷去意。寺外虎豹忽爾成群。日有殺傷無由禁止。瓚曰。授我一小棰為爾驅除。眾曰。大石猶可推虎豹當易制。遂與之荊梃。皆躡后以觀之。出門見一虎銜之而去。瓚既去矣。虎亦絕蹤矣。李鄴公于天寶末肅宗北巡至靈武即位。遣使訪召。會泌自嵩穎奔赴行在所。帝喜用之俾掌樞務權逾宰相判廣平王府司馬事。肅宗曰。卿為朕師友。今父子三人資卿道義。尋為崔圓李輔國害其能。泌懼乞游衡岳。詔許之。絕粒數年。遂見瓚焉。后終居相位。一如瓚之懸記矣。敕謚大明禪師。塔存岳中雲。
唐簡州慈雲寺待駕傳(懷一)
釋待駕。俗姓王氏。金水縣人也。沖孺出家作為詭異。其父立名待駕。當天寶末也。練行精進時號頭陀。及玄宗巡幸。果自詣府剃䰂為僧。至
【現代漢語翻譯】 現代漢語譯本： 只是頂禮而已。Zan（禪師名）正在用牛糞燒火烤芋頭吃，過了很久才說：『可以坐在地上了。』拿起他吃了一半的芋頭遞給Li（李鄴公）。Li（李鄴公）跪著雙手接過全部吃完並道謝。Zan（禪師名）對Li（李鄴公）說：『切記不要多說話，等著做十年宰相。』Li（李鄴公）拜謝後退下。過了一個月，刺史祭祀山嶽，修整道路非常嚴格，忽然半夜颳風打雷，一座山峰倒塌下來，連線山峰的道路被一塊大石頭攔住。於是用幾頭牛用繩子捆綁牽拉，又用幾百人敲鑼打鼓地推它，物力耗盡而石頭更加穩固，再沒有其他辦法。Zan（禪師名）說：『何必如此繁瑣呢？我開始搬走它。』眾人都大笑。Zan（禪師名）於是踩在石頭上晃動，石頭忽然轉動著滾落下去，聲音像震雷一樣。山路於是開通了，眾僧禮拜跳躍，整個郡都稱他為至聖，太守像對待神明一樣侍奉他。Zan（禪師名）悄悄地產生了離去的想法。寺廟外面的虎豹忽然成群結隊，每天都有殺傷，無法禁止。Zan（禪師名）說：『給我一根小棍子，我為你們驅趕它們。』眾人說：『大石頭尚且可以推動，虎豹應該更容易制服。』於是給他一根荊條。眾人都跟在他後面觀看。出門看見一隻老虎叼著荊條離去。Zan（禪師名）離開后，老虎也絕跡了。Li Yepu（李鄴公）在天寶末年，肅宗向北巡視到達靈武即位，派遣使者訪問召見。正好Mi（李泌）從嵩山、穎水一帶奔赴皇帝所在的地方。皇帝很高興任用他，讓他掌管樞密要務，權力超過宰相，兼任廣平王府司馬。肅宗說：『您是朕的老師和朋友，現在父子三人依靠您的道義。』不久被Cui Yuan（崔圓）、Li Fuguo（李輔國）陷害他的才能。Mi（李泌）害怕，請求遊覽衡山。皇帝下詔允許。斷絕糧食幾年，於是見到了Zan（禪師名）。後來最終擔任宰相，完全如Zan（禪師名）的預言一樣。皇帝敕封謚號為大明禪師。塔還儲存在衡山中，上面寫著。
唐簡州慈雲寺待駕傳(懷一)
釋待駕（僧人名）。俗姓王氏，金水縣人。年幼出家，行為怪異。他的父親給他取名待駕（法號）。在天寶末年，他修行精進，當時號稱頭陀。等到玄宗巡幸，他果然親自到府剃髮為僧，直到
【English Translation】 English version: He only bowed. Zan (Zen master's name) was making a fire with cow dung to roast taro and eating it. After a long time, he said, 'You can sit on the ground.' He took half of the taro he had eaten and handed it to Li (Li Yepu). Li (Li Yepu) knelt down, took it with both hands, ate it all, and thanked him. Zan (Zen master's name) said to Li (Li Yepu), 'Be careful not to talk too much, and you will receive ten years as prime minister.' Li (Li Yepu) bowed and withdrew. A month later, the prefectural governor was sacrificing to the mountains and repairing the roads with extreme rigor. Suddenly, in the middle of the night, there was wind and thunder, and a mountain peak collapsed, blocking the road connecting the mountains with a large stone. So they used several oxen to tie ropes and pull it, and hundreds of people beat drums and shouted to push it. The material resources were exhausted, but the stone became more solid, and there was no other way. Zan (Zen master's name) said, 'Why bother with so much trouble? I will begin to move it.' Everyone laughed. Zan (Zen master's name) then stepped on the stone and shook it, and the stone suddenly rolled down, making a sound like thunder. The mountain road was then opened, and the monks bowed and jumped for joy. The entire prefecture called him the most holy, and the prefect treated him like a deity. Zan (Zen master's name) quietly had the idea of leaving. The tigers and leopards outside the temple suddenly formed groups, and there were killings every day, which could not be prohibited. Zan (Zen master's name) said, 'Give me a small stick, and I will drive them away for you.' The crowd said, 'Even a large stone can be pushed, and tigers and leopards should be easier to subdue.' So they gave him a thorny stick. Everyone followed behind him to watch. When he went out, he saw a tiger carrying the thorny stick away. After Zan (Zen master's name) left, the tigers also disappeared. Li Yepu (Li Yepu) in the late Tianbao period, Emperor Suzong patrolled north and ascended the throne in Lingwu, sending envoys to visit and summon him. It happened that Mi (Li Mi) rushed from the Songshan and Ying River area to the emperor's location. The emperor was very happy to appoint him, letting him take charge of the secretarial affairs, with power exceeding the prime minister, and concurrently serving as the Sima of the Guangping Prince's Mansion. Emperor Suzong said, 'You are my teacher and friend, and now the three of us, father and son, rely on your morality.' Soon, Cui Yuan (Cui Yuan) and Li Fuguo (Li Fuguo) framed his talent. Mi (Li Mi) was afraid and requested to travel to Mount Heng. The emperor issued an edict allowing it. He abstained from food for several years, and then he saw Zan (Zen master's name). Later, he eventually served as prime minister, just as Zan's (Zen master's name) prediction. The emperor posthumously conferred the title of Greatly Enlightened Zen Master. The pagoda is still preserved in Mount Heng, with the inscription:
Biography of Shi Daijia (monk's name) of Ciyun Temple in Jianzhou, Tang Dynasty (Huaiyi)
Shi Daijia (monk's name). His secular surname was Wang, and he was from Jinshui County. He became a monk at a young age and behaved strangely. His father named him Daijia (Dharma name). In the late Tianbao period, he practiced diligently and was known as a dhuta at the time. When Emperor Xuanzong made his tour, he personally went to the government to shave his head and become a monk, until
是待駕得度。其言信矣。駕去縣邑二十里開逕芟茅獨居山頂。后成一寺。此山絕多靈蹟。初名石城。迨明皇至劍門山。神見形迎駕。稱姓李氏。敕賜與玄孫之稱。后陟武擔東臺遠望。祥雲紫氣盤結空界。問左右曰。此何處對曰。名城山。乃悟山神扈衛之意。遂改雲頂為慈雲寺也。駕后卒幹此寺。又福州楞伽寺釋懷一。景龍中銳意于愛同寺東造精舍。相度地形無水濟用。方拱手而去。忽山禽擊斗于地。一異之命工穴。深尺餘甘泉沸涌。此後伏臘而無加耗。寺中每有休咎。必暫減耗。候以知之。風俗謂之靈泉焉。以永泰二年歸寂。弟子超悟奏乞代宗題寺額。上首曰智恒。次行弼。越州刺史皇甫政為碑紀德。襄州節度使于頔書焉。
唐福州愛同寺懷道傳(智恒)
釋懷道。邁德高情慈忍濟物。思乎達法恒爾遊方。凡遇通人卑禮求益。及還鄉之日禮佛勤劬。收舉坐具獲珠一顆後置于文殊塑像額心安之。其珠圓瑩且異蚌胎。又冥然降舍利骨。尋分于南澗塔中。洎至德二年。令弟子僧常持法華經不捨晝夜。俄有白㲲袈裟一領降於塔中。不知其來。此蓋道修練之心感於冥理也。后滑臺守李邕著碑文並書。相次智恒繼居法華院。即懷一弟子也。道行與師相埒。卒后禮部侍郎劉太真作碑頌。褚長文書。次有超悟行弼。皆名望
【現代漢語翻譯】 現代漢語譯本： 是等待著被度化的人。他的話是可信的。於是離開縣城二十里，開闢道路，砍除茅草，獨自居住在山頂。後來建成一座寺廟。這座山有非常多的靈異事蹟。最初叫做石城。等到唐玄宗到達劍門山時，山神顯現身形迎接聖駕，自稱姓李。玄宗下令賜予他『玄孫』的稱號。後來（玄宗）登上武擔山東面的高臺遠望，吉祥的雲彩和紫色的氣象盤旋在空中。問左右的人說：『這是什麼地方？』回答說：『名叫城山。』（玄宗）這才領悟到山神護衛的意思。於是將雲頂改名為慈雲寺。駕（懷道）後來在這座寺廟去世。 又有福州楞伽寺的釋懷一（僧人懷一）。唐德宗貞元（785-805）年間，銳意在愛同寺東面建造精舍。勘察地形后發現沒有水源可供使用，正拱手準備離開。忽然山間的鳥雀在地上爭鬥。一個工匠按照（鳥雀爭鬥的地方）挖掘，挖了一尺多深，甘甜的泉水就涌了出來。此後即使在冬天也不會減少或耗盡。寺廟中每當有吉兇徵兆，泉水必定暫時減少或耗盡，（人們）以此來預知。當地風俗稱之為靈泉。在永泰二年（766年）去世。弟子超悟上奏請求代宗題寫寺額。代宗題寫『智恒』，其次是『行弼』。越州刺史皇甫政撰寫碑文來紀念他的功德，襄州節度使于頔書寫碑文。
唐福州愛同寺懷道傳（智恒）
釋懷道（僧人懷道），品德高尚，情操高潔，慈悲忍讓，救濟萬物。思考通達佛法，經常四處遊歷。凡是遇到有學識的人，都謙卑地行禮，請求教益。等到返回家鄉的時候，禮佛非常勤奮。收拾坐具的時候，獲得一顆珍珠，後來安置在文殊菩薩塑像的額頭中心。這顆珍珠圓潤光亮，而且不同於蚌所產的珍珠。又暗中降下舍利骨，不久分放在南澗的塔中。等到至德二年（757年），命令弟子僧常手持《法華經》，日夜不停地誦讀。不久有一件白色的毛織袈裟降落在塔中，不知道是從哪裡來的。這大概是懷道修行的心感動了冥冥之中的道理。後來滑臺太守李邕撰寫碑文並書寫。之後智恒（僧人智恒）繼承居住在法華院，就是懷一的弟子。道行與他的老師懷一相當。去世后，禮部侍郎劉太真作碑頌，褚長文書寫。之後有超悟、行弼，都是有名望的人。
【English Translation】 English version: He was waiting to be saved. His words were trustworthy. So, he left the county town by twenty 'li' (里, a Chinese unit of distance, approximately 500 meters), opened a path, cleared away the thatch, and lived alone on the top of the mountain. Later, a temple was built. This mountain has many miraculous events. It was initially called 'Shicheng' (石城, Stone City). When Emperor 'Ming Huang' (明皇, Emperor Xuanzong of Tang) arrived at 'Jianmen Mountain' (劍門山), the mountain god appeared to welcome the imperial carriage, claiming his surname was 'Li' (李). 'Ming Huang' ordered to grant him the title of 'Xuansun' (玄孫, great-grandson). Later, (Emperor 'Ming Huang') ascended the eastern platform of 'Wudan Mountain' (武擔山) and looked into the distance, auspicious clouds and purple aura coiled in the sky. He asked the people around him, 'What place is this?' They replied, 'It is called 'Chengshan' (城山, City Mountain).' (Emperor 'Ming Huang') then realized the meaning of the mountain god's protection. Therefore, he changed 'Yunding' (雲頂, Cloud Peak) to 'Ciyun Temple' (慈雲寺, Compassionate Cloud Temple). 'Jia' (駕, referring to 'Huaidao') later passed away at this temple. Also, there was 'Shi Huaiyi' (釋懷一, Monk Huaiyi) of 'Lengqia Temple' (楞伽寺) in 'Fuzhou' (福州). During the 'Zhenyuan' (貞元) period of Emperor 'Dezong' (德宗) of 'Tang' (唐) (785-805), he was determined to build a 'jingshe' (精舍, a refined residence, often a Buddhist retreat) east of 'Aitong Temple' (愛同寺). After surveying the terrain, he found that there was no water source available. Just as he was about to leave with his hands clasped in front of him, mountain birds suddenly fought on the ground. A craftsman dug according to (the place where the birds were fighting), and after digging more than a foot deep, sweet spring water gushed out. From then on, even in winter, it would not decrease or run out. Whenever there were auspicious or ominous signs in the temple, the spring water would temporarily decrease or run out, (people) used this to predict. Local customs call it the 'Lingquan' (靈泉, Sacred Spring). He passed away in the second year of 'Yongtai' (永泰) (766). His disciple 'Chao Wu' (超悟) requested Emperor 'Daizong' (代宗) to inscribe the temple plaque. Emperor 'Daizong' inscribed 'Zhiheng' (智恒), followed by 'Xingbi' (行弼). 'Huangfu Zheng' (皇甫政), the governor of 'Yuezhou' (越州), wrote the inscription to commemorate his merits, and 'Yu Di' (于頔), the military commissioner of 'Xiangzhou' (襄州), wrote the inscription.
'Biography of Huaidao (Zhiheng) of Aitong Temple in Fuzhou, Tang Dynasty'
'Shi Huaidao' (釋懷道, Monk Huaidao), possessed noble virtue, lofty sentiments, compassion, and forbearance, and relieved all beings. Thinking of attaining the 'Dharma' (佛法, Buddhist teachings), he constantly traveled around. Whenever he encountered knowledgeable people, he humbly paid respects and sought guidance. When he returned to his hometown, he diligently worshiped the Buddha. While tidying up his seat, he obtained a pearl, which he later placed in the center of the forehead of the 'Manjusri' (文殊, Bodhisattva of Wisdom) statue. This pearl was round and bright, and different from pearls produced by oysters. Also, 'sarira' (舍利, Buddhist relics) bones secretly descended, and were soon placed in the pagoda in 'Nanjian' (南澗, South Stream). In the second year of 'Zhide' (至德) (757), he ordered his disciple 'Sengchang' (僧常) to hold the 'Lotus Sutra' ('法華經', one of the most important sutras in Mahayana Buddhism) and recite it day and night. Soon, a white woolen 'kasaya' (袈裟, monastic robe) descended into the pagoda, and it was not known where it came from. This was probably because 'Huaidao's' practice moved the principles in the unseen realm. Later, 'Li Yong' (李邕), the governor of 'Huatai' (滑臺), wrote the inscription and calligraphy. Later, 'Zhiheng' (智恒, Monk Zhiheng) succeeded in residing in 'Fahua Courtyard' (法華院), who was a disciple of 'Huaiyi' (懷一). His conduct was comparable to his teacher 'Huaiyi'. After his death, 'Liu Taizhen' (劉太真), the vice minister of the Ministry of Rites, wrote the inscription, and 'Chu Changwen' (褚長文) wrote the calligraphy. After that, there were 'Chao Wu' (超悟) and 'Xing Bi' (行弼), who were all famous people.
相齊化于閩俗。無不重焉。
唐升州莊嚴寺惠忠傳(圓寂)
釋惠忠。俗姓王。潤州上元人也。初在母孕。忽遇異僧謂曰。所生貴子當爲天人矣。誕育已來不食葷腥。有異常童。稟性敦厚。年二十三以經業見度。即神龍元年也。遂配莊嚴寺。志節高簡為時輩所推。聞牛頭山威禪師。襲達磨蹤得佛法印。遂造山禮謁。威見忠乃曰。山主來矣。因為說法頓悟上乘。威既得人如老氏之逢尹喜。乃命入室付法傳燈。並委山門之事。遂出廛聚。忠即繼踵茲峰夙夜精勵。常頭陀山澤。飲泉藉草一食延時。每用一鐺。眾味同煮。用畢懸于樹杪。方復繩。床晏坐終日如杌。衣不易時寒暑一納。積四十年。遂彰靈應非一。州牧明賢頻詣山禮謁。再請至郡施化道俗。天寶初年始出止莊嚴。忠以為梁朝舊寺莊嚴最盛。今已歲古凋殘。興懷修葺。遂于殿東擬創法堂。先有古木鵲巢其頂。工人將欲伐之。忠曰。且止待鵲移去始當伐之。因至樹祝曰。此地造堂當速移去。言畢其鵲競銜柴遷寓他樹合郭道俗觀者如堵。莫不嘆異。又立基未定忽有二神人為上其處。因乃定焉。雖汲引無廢神曠不撓。四方之侶相依日至。以大曆三年。山門石室前有忠掛衣藤。是歲盛夏忽然枯悴。靈芝仙菌且不復生。至九月忠演法高座。無故水出繞座而轉。至四
【現代漢語翻譯】 現代漢語譯本： （僧人惠忠）在閩地風俗中也備受尊重。
唐升州莊嚴寺惠忠傳（圓寂）
釋惠忠，俗姓王，是潤州上元人。當初他母親懷孕時，忽然遇到一位奇異的僧人說：『所生的貴子將來必定是天人。』他出生后就不吃葷腥，與一般的孩子不同。他天性敦厚，二十三歲時因為精通經書而被度化出家，那年是神龍元年。於是他被安排在莊嚴寺。他志向高潔簡樸，被同輩所推崇。聽說牛頭山威禪師繼承了達摩的禪宗，得到了佛法的印可，於是前往牛頭山拜見。威禪師見到惠忠后說：『山主來了。』於是為他說法，惠忠頓悟了上乘佛法。威禪師得到惠忠這樣的人才，就像老子遇到了尹喜一樣，於是命他進入密室，傳授佛法和衣缽，並委託他管理山門事務。於是惠忠離開了城市聚落，繼承了牛頭山的道統，日夜精進努力。他經常在山林中苦行，飲用泉水，以草為席，一天只吃一頓飯，每次用一個鐺，把各種食物放在一起煮。用完后，就把鐺懸掛在樹梢上，然後才放下繩床，整天像木樁一樣靜坐。衣服不隨季節更換，一年四季只穿一件。這樣過了四十年，於是顯現了很多靈異的感應。州牧明賢多次到山裡禮拜，又多次請他到郡里向僧俗百姓施以教化。天寶初年，惠忠才開始住在莊嚴寺。惠忠認為梁朝的舊寺莊嚴寺曾經非常興盛，現在已經年代久遠，破敗凋殘，於是產生了修繕的想法。於是在大殿東側計劃建造法堂。那裡原有一棵古樹，樹頂上有喜鵲的巢。工匠們打算砍伐這棵樹，惠忠說：『先停一下，等喜鵲搬走後再砍伐。』於是走到樹前祝告說：『這裡要建造法堂，請你們儘快搬走。』說完，那些喜鵲就爭相銜著柴火搬到其他的樹上，整個城郭的百姓都來觀看，人山人海，無不驚歎稱奇。又在奠定地基時，忽然有兩位神人來為他指點地方。於是就確定了地基的位置。雖然他汲水引路，沒有絲毫懈怠，精神曠達而不煩躁。四方同修道的人們互相依靠，每天都來親近他。到了大曆三年，山門石室前惠忠掛衣服的藤蔓，在那年盛夏忽然枯萎凋謝，靈芝仙草也不再生長。到了九月，惠忠在高座上講法，無緣無故地有水從座下涌出，繞著座位旋轉，直到四
【English Translation】 English version: (Venerable Huizhong) was also highly respected in the customs of the Min region.
Biography of Huizhong of Zhuangyan Temple in Sheng Prefecture during the Tang Dynasty (passed away)
釋 Huizhong (Huizhong, a Buddhist monk), whose secular surname was Wang, was a native of Shangyuan in Runzhou. When his mother was pregnant, she encountered an extraordinary monk who said, 'The noble son you will give birth to will surely be a celestial being.' Since his birth, he did not eat meat or strong-smelling vegetables, and he was different from ordinary children. He was kind and honest by nature. At the age of twenty-three, he was ordained as a monk because of his proficiency in scriptures, which was the first year of the Shenlong era. He was then assigned to Zhuangyan Temple (Zhuangyan Temple, a Buddhist temple). His aspirations were noble and simple, and he was respected by his peers. Having heard that Chan Master Wei (Chan Master Wei, a Buddhist monk) of Niutou Mountain (Niutou Mountain, a mountain in China) had inherited the Zen lineage of Bodhidharma (Bodhidharma, the founder of Zen Buddhism) and obtained the seal of approval of the Buddha's Dharma, he went to Niutou Mountain to pay his respects. When Master Wei saw Huizhong, he said, 'The master of the mountain has arrived.' He then expounded the Dharma for him, and Huizhong suddenly awakened to the supreme vehicle of Buddhism. Master Wei, having obtained such a talent as Huizhong, was like Lao Tzu (Lao Tzu, the founder of Taoism) meeting Yin Xi (Yin Xi, a gatekeeper who asked Lao Tzu to write the Tao Te Ching), so he ordered him to enter the private chamber, transmit the Dharma and the robe, and entrusted him with the affairs of the mountain gate. Thus, Huizhong left the urban settlements and inherited the tradition of Niutou Mountain, diligently striving day and night. He often practiced asceticism in the mountains and forests, drinking spring water, using grass as a mat, and eating only one meal a day, each time using a pot to cook various foods together. After using it, he would hang the pot on the treetop before lowering the rope bed and sitting in meditation all day like a wooden stump. His clothes did not change with the seasons, wearing only one set of clothes throughout the year. After forty years of this practice, he manifested many miraculous responses. The prefect Ming Xian (Ming Xian, a local official) frequently visited the mountain to pay his respects and repeatedly invited him to the prefecture to teach the Dharma to monks, nuns, and laypeople. In the early years of the Tianbao era, Huizhong began to reside in Zhuangyan Temple. Huizhong believed that Zhuangyan Temple, an old temple from the Liang Dynasty, was once very prosperous, but now it was old and dilapidated, so he had the idea of repairing it. Therefore, he planned to build a Dharma hall to the east of the main hall. There was an ancient tree there with a magpie's nest on top. The workers were about to cut down the tree, but Huizhong said, 'Stop for now, wait until the magpies move away before cutting it down.' So he went to the tree and prayed, 'This place is to be used to build a Dharma hall, please move away as soon as possible.' After he finished speaking, the magpies competed to carry firewood and move to other trees. The people of the entire city came to watch, and they were all amazed and praised the miracle. Also, when laying the foundation, two divine beings suddenly came to point out the location to him. Thus, the location of the foundation was determined. Although he drew water and led the way, he did not slacken in the slightest, and his spirit was broad and unperturbed. People from all directions who practiced the Way relied on each other and came to be close to him every day. In the third year of the Dali era, the vine in front of the stone chamber of the mountain gate where Huizhong hung his clothes suddenly withered and died in the height of summer, and the auspicious mushrooms no longer grew. In September, when Huizhong was lecturing on the high seat, water inexplicably gushed out from under the seat, rotating around the seat until the four
年六月十五日集眾布薩。至晚乃命侍者剃髮浴軀。是夜瑞雲覆剎天樂聞空。十六朝怡然坐化。時風雨震盪樹木摧折。和州延祚寺僧徒。其夕咸見白虹直東西貫于山中。鳥獸哀鳴林壑巖間。哭聲數日方止。岳牧韋公損聞而哀愴。遣使贈賻。並令上元令劉君備威儀送歸山。於時炎蒸。至七月七天降雨絕涼。八日神柩出纖塵不飛。又有群鶴徘徊輿上。送至山門。瘞后數日墳內放光照于山林。五年春依外國法茶毗。獲舍利不可勝計。圓細如珠光彩瑩徹。遠近道俗有恨無所克獲。咸于焚身處煨燼中至求。凡百千人。皆得舍利。故知法身圓應感物無窮。聖力潛通光騰千古。門人起木塔。春秋八十七矣。身逾七尺。霜眉徑寸儀容殊偉燕𪁟龍腮神氣孤。拔。色如金聚。含光玉潤若梵僧。所居帳幃弗張蚊蚋不犯。曾居蘭若幽棲松竹深邃。嘗有虎鹿並各產子馴繞入室曾無懼色。開元二十七年上元令。長孫遂初脫略異聞。躬造山詢驗。及到山半猛虎當路瓟吼。遂乃驚怖莫知所為。忠聞出林曉喻。虎因寢聲伏于林中。遂恐懾合掌禮謝而回。忠又向吳郡具戒院中。有凌霄藤盛夏萎悴。人擬伐之。威大師曰。勿翦惠忠還日其藤更生。人不之信。及秋忠還其藤重茂矣。又昔有供僧穀倉在莊。夜有張盜來竊之。虎乃吼喚逐之。盜棄負器而逃。其類伙多良
難驟述。忠著見性序及行路難。精旨妙密盛行干世。又鄴中釋圓寂。氏族生地俱不可尋。初從嵩山見老安禪師。道契相符莫測涯岸。以高宗咸亨二年生計終歲。已一百有奇年矣。襄州節度使嚴綬傾心供養。亦號無生和尚焉。
唐洛京天宮寺惠秀傳
釋惠秀。俗姓李氏。今東京陳留人也。出離塵垢慕尚逍遙。初以戒律飾躬。后以禪定為務。于荊郢之地參問祖師。既了安然。回依洛邑天宮寺也。屬則天頻幸神都。而秀道聲聞於後聽。屢詔入禮重。其于懸記未然事合同符契。長安中往資聖寺。唱道化人翕然歸向。忽誡禪院弟子令滅燈燭。有白秀曰。長明燈可留。亦令滅之。因說火災難測不可不備云嘗有寺家不備火燭。佛殿被焚。又有一寺鐘樓遭爇。又有一寺經藏煨燼。殊可痛惜。時眾不喻其旨。至夜遺火佛殿鐘樓經藏三所悉成灰炭。方知秀預知垂警。又玄宗在潞邸時。曾與諸王俱詣問法。從容留施一笛。玄宗出去。秀召弟子曰。謹掌此笛。後有要時當獻上也。及受睿宗傳禪。弟子達磨等方悟其言。取笛以進。帝悅先知回賜豐厚。秀偶示微疾。告誡門人。奄然歸寂。享年一百歲。燕國公張說素所歸心送瘞龍門山。道俗數千人奔會悲悼焉。
唐成都郫縣法定寺惟忠傳
釋惟忠。少孺為僧勵精自行。在乎
【現代漢語翻譯】 現代漢語譯本：難以用簡短的話來敘述惟忠（Weizhong）的事蹟。他忠誠地著述了《見性序》和《行路難》。他精深微妙的宗旨盛行於世。後來在鄴城圓寂，他的氏族和出生地都已無法尋覓。他最初在嵩山拜見老安禪師（Lao'an Chanshi），兩人道義相合，深不可測。以高宗咸亨二年為生計的開始，最終享年一百多歲。襄州節度使嚴綬傾心供養他，也被稱為無生和尚（Wusheng Heshang）。
唐洛京天宮寺惠秀傳
釋惠秀（Huixiu），俗姓李氏，是今天的東京陳留人。他出離塵世，崇尚逍遙。最初以戒律約束自身，後來以禪定為修行。在荊郢一帶參訪祖師，瞭然於心后，回到洛邑的天宮寺。當時正值則天（Zetian）頻繁駕臨神都，惠秀的道行聲名傳到她的耳中，多次被詔入宮，受到禮遇和重視。他對於預言未來的事情，都能合同符契。長安年間，他前往資聖寺，宣揚佛法，人們紛紛歸向他。忽然告誡禪院的弟子們熄滅燈燭，有人對惠秀說：『長明燈可以留下。』惠秀也命令熄滅它。因此說火災難以預測，不可不防備。曾經有寺廟不注意防火，佛殿被焚燬；又有一座寺廟的鐘樓被燒燬；還有一座寺廟的經藏被燒成灰燼，實在令人痛惜。』當時眾人不明白他的意思。到了晚上，遺留的火種導致佛殿、鐘樓、經藏三處全部化為灰燼。人們這才知道惠秀預先知道災禍，以此來警示眾人。玄宗（Xuanzong）在潞王府時，曾與諸位王爺一同前去問法。惠秀從容地留下一支笛子。玄宗離開后，惠秀召集弟子說：『謹慎保管這支笛子，以後有需要的時候應當獻上去。』等到玄宗接受睿宗（Ruizong）的禪讓后，弟子達磨（Damo）等人才明白惠秀的話，取出笛子獻上。玄宗很高興他預先知道此事，回賜了豐厚的禮物。惠秀偶爾顯現輕微的疾病，告誡門人後，安然圓寂，享年一百歲。燕國公張說（Zhang Yue）一向歸心於他，將他安葬在龍門山，道俗數千人趕來參加葬禮，悲痛哀悼。
唐成都郫縣法定寺惟忠傳
釋惟忠（Weizhong），年少時出家為僧，努力精進地修行。
【English Translation】 English version: It is difficult to describe Weizhong's (Weizhong) deeds in a few words. He faithfully authored 'Xingxing Xu' (Seeing the Nature Preface) and 'Xing Lu Nan' (The Difficulty of the Road). His profound and subtle principles were prevalent in the world. Later, he passed away in Ye City, and his clan and birthplace are no longer traceable. He initially met Lao'an Chanshi (Old An Meditation Master) at Mount Song, and their doctrines were in harmony, unfathomable. He started his livelihood in the second year of Xianheng during the Gaozong era and eventually lived for over a hundred years. Yan Shou, the military governor of Xiangzhou, wholeheartedly supported him and was also known as Wusheng Heshang (No-Birth Monk).
Biography of Huixiu of Tiangong Temple in Luoyang, Tang Dynasty
The monk Huixiu (Huixiu), whose secular surname was Li, was a native of Chenliu in present-day Dongjing. He left the mundane world and admired freedom. Initially, he adorned himself with precepts and later devoted himself to meditation. He visited ancestral masters in the Jingying area, and after understanding, he returned to Tiangong Temple in Luoyang. At that time, Empress Zetian (Zetian) frequently visited Shendu, and Huixiu's virtuous reputation reached her ears. He was repeatedly summoned to the palace, where he was treated with courtesy and respect. He was in complete agreement with predictions of future events. During the Chang'an period, he went to Zisheng Temple to preach the Dharma, and people flocked to him. Suddenly, he warned the disciples of the meditation hall to extinguish the lamps and candles. Someone said to Huixiu, 'The ever-burning lamp can be left on.' Huixiu also ordered it to be extinguished. Therefore, he said that fires are unpredictable and precautions must be taken. There was a temple that did not pay attention to fire prevention, and the Buddha hall was burned down; another temple's bell tower was burned down; and another temple's scripture collection was burned to ashes, which is truly regrettable.' At the time, the crowd did not understand his meaning. At night, the remaining fire caused the Buddha hall, bell tower, and scripture collection to be completely reduced to ashes. Only then did people realize that Huixiu had foreseen the disaster and used it to warn everyone. When Xuanzong (Xuanzong) was in the residence of the Prince of Lu, he and the princes went to ask about the Dharma. Huixiu calmly left a flute. After Xuanzong left, Huixiu summoned his disciples and said, 'Keep this flute carefully, and you should present it when it is needed in the future.' When Xuanzong received the abdication of Ruizong (Ruizong), the disciples, including Damo (Damo), realized Huixiu's words and took out the flute to present it. Xuanzong was very happy that he knew about this in advance and gave generous gifts in return. Huixiu occasionally showed a slight illness, warned his disciples, and passed away peacefully, at the age of one hundred. Zhang Yue (Zhang Yue), the Duke of Yan, who had always been devoted to him, buried him in Longmen Mountain, and thousands of monks and laypeople came to attend the funeral, mourning in grief.
Biography of Weizhong of Fading Temple in Pixian, Chengdu, Tang Dynasty
The monk Weizhong (Weizhong) became a monk at a young age and diligently practiced self-cultivation.
群等莫不宗焉。出家法定寺。本是後漢永平中佛法始流中國。便有置德凈伽藍。神光屢現。至宋釋惠持。自廬阜辭遠公法兄誓化岷蜀。屬譙縱不道。令數輩操刃欲屠持。持乃彈指其眾驚奔僵仆。隋開皇四年改名法定焉。寺有彌勒聖像。唐武德中忽有枯查沿江而至。夜發光明。因雕作像首。貞觀中竇軌為長吏劍門。佛首光見引達于府。竇公令人迎取。數百人亦不能勝。乃令祝之任欲何往遂言。可就法定否。乃一人能舉。竇遂造佛身。長史高士廉蓋殿以安之。後有僧泛愛樹其浮圖。而獲一巨蟹。身足二尺餘。是塔頗多靈異。人或將酒肉乘醉詣聖佛前。立見災禍矣。忠於天寶中於寺愈加精苦。無何塔為霆震拔其塔心柱出外。忽有小木承代之意。眾咸怪之。罔測厥由。忠乃叩搕于聖彌勒像。告訴天龍合加畏重。何輒震擊奪塔心柱邪。是知庶女叫而雷擊景公臺。誠有所感。一日迅雷烈風。還同前震。覆睹之乃龍神送舊柱安置如故。當其易柱陰雲四合。有四神人以身扶翼。立與塔齊。忠之感物也若此。會昌坼寺之前。舍利七粒出相輪上。白光滿空向西飛去蜀。皆所自睹。將倒之時。赤光見於半天焉。又此寺有大棗樹。將毀寺之年其樹枯瘁。及大中再置其棗重樂也。忠后終寺。
系曰。教法興替得非數乎。數算已定晷刻弗移。
【現代漢語翻譯】 現代漢語譯本： 各個宗派沒有不以它為宗的。出家法定寺（寺廟名稱）。本來是後漢永平年間佛教開始傳入中國時，便有了設定德凈伽藍（寺廟名稱）。神異的光芒屢次顯現。到了宋朝，釋惠持（人名）從廬山辭別遠公（慧遠大師的尊稱）的法兄，發誓要教化岷山和蜀地。恰逢譙縱（人名）不講道義，命令幾個人拿著刀想要殺惠持。惠持便彈指，那些人驚恐奔逃，僵硬地倒在地上。隋朝開皇四年，改名為法定寺。寺里有彌勒佛的聖像。唐朝武德年間，忽然有一段枯木沿著江流而來，夜裡發出光明。因此雕刻成佛像的頭部。貞觀年間，竇軌（人名）擔任劍門的長官，佛首發出的光芒照到了官府。竇公派人去迎接，幾百人也不能抬動。於是讓人祈禱，問它想去哪裡，佛首回答說：『可以去法定寺嗎？』於是一個人就能舉起來了。竇軌就建造了佛身，長史高士廉（人名）建造殿堂來安放它。後來有僧人泛愛（人名）建造浮圖（佛塔），而獲得一隻巨大的螃蟹，身子和腳有二尺多長。這座塔有很多靈異的事情。人們如果帶著酒肉，喝醉了來到聖佛面前，立刻就會有災禍降臨。 忠於天寶年間在寺里更加精進刻苦。不久，塔被雷震，拔出了塔的中心柱子，掉落在外面。忽然有一小段木頭好像要代替它的意思。眾人都感到奇怪，不明白是什麼原因。忠便在聖彌勒像前叩頭，告訴天龍應該更加敬畏尊重，為什麼總是震擊，奪走塔的中心柱子呢？要知道庶女呼叫而雷擊景公臺（典故），確實是有所感應。一天，迅猛的雷電和大風，又像之前那樣震動。仔細一看，原來是龍神送回了舊的柱子，安置得和原來一樣。當更換柱子的時候，陰雲從四面合攏，有四個神人用身體扶著柱子，和塔一樣高。忠感動事物就是這樣。會昌年間拆毀寺廟之前，有七粒舍利從相輪上出來，白色的光芒充滿天空，向西飛去蜀地，都是人們親眼所見。將要倒塌的時候，紅色的光芒出現在半空中。而且這座寺廟裡有一棵大棗樹，將要毀壞寺廟的那一年，那棵樹就枯萎了。等到大中年間再次設定寺廟的時候，那棵棗樹又重新煥發生機。忠後來在寺廟裡去世。 系曰：教法的興盛和衰敗難道不是有定數的嗎？定數已經確定，時間不會改變。
【English Translation】 English version: All sects revered it. The Chujia Fading Temple (temple name) was originally established during the Yongping era of the Later Han Dynasty when Buddhism first flowed into China. At that time, the Dejing Sangharama (temple name) was built. Divine light frequently appeared. During the Song Dynasty, the monk Huichi (person's name) bid farewell to the Dharma brother of Yuan Gong (venerable title for Huiyuan) at Mount Lu, vowing to transform the Min and Shu regions. It happened that Qiao Zong (person's name) was unrighteous and ordered several people to wield knives to slaughter Huichi. Huichi snapped his fingers, and the crowd scattered in terror, collapsing stiffly on the ground. In the fourth year of the Kaihuang era of the Sui Dynasty, it was renamed Fading Temple. The temple houses a sacred image of Maitreya. During the Wude era of the Tang Dynasty, a withered log floated along the river, emitting light at night. It was carved into the head of the Buddha image. During the Zhenguan era, Dou Gui (person's name) served as the chief official of Jianmen. The light from the Buddha's head reached the government. Duke Dou sent people to welcome it, but hundreds of people could not lift it. So he ordered them to pray and ask where it wanted to go. The head replied, 'Can I go to Fading Temple?' Then one person was able to lift it. Dou then built the body of the Buddha, and the chief secretary Gao Shilian (person's name) built a hall to house it. Later, the monk Fan'ai (person's name) built a stupa and obtained a giant crab, its body and legs more than two feet long. The pagoda had many miraculous events. If people brought wine and meat and came drunk before the sacred Buddha, disaster would immediately befall them. During the Tianbao era, Zhong became even more diligent and assiduous in the temple. Before long, the pagoda was struck by lightning, and its central pillar was pulled out and fell outside. Suddenly, a small piece of wood seemed to want to replace it. The crowd was puzzled and did not understand the reason. Zhong then prostrated himself before the sacred Maitreya image, telling the dragons and gods that they should be more respectful and reverent. Why did they always strike and take away the central pillar of the pagoda? It is known that the cry of a concubine caused lightning to strike the Jinggong Terrace (allusion), and there was indeed a response. One day, swift lightning and strong winds shook the pagoda as before. Upon closer inspection, it turned out that the dragon gods had sent back the old pillar and placed it as before. When the pillar was being replaced, dark clouds gathered from all directions, and four divine beings supported the pillar with their bodies, standing as tall as the pagoda. Zhong's ability to move things was like this. Before the demolition of the temple during the Huichang era, seven grains of sarira emerged from the spire, and white light filled the sky, flying west to Shu, all of which were witnessed by the people. When it was about to collapse, red light appeared in the sky. Moreover, there was a large jujube tree in this temple. In the year when the temple was about to be destroyed, the tree withered. When the temple was rebuilt during the Dazhong era, the jujube tree regained its vitality. Zhong later passed away in the temple. It is said: Is the rise and fall of the Dharma not predetermined? The predetermined number has been set, and the time will not change.
如其會昌之前舍利預飛棗樹先瘁。是。知。當替數之強。興數必弱。興不勝其替矣大中之興。替不勝其興矣。若不為四相之遷。非系興替之數也。教法是有為之法。詎免遷流者乎。吁。
宋高僧傳卷第十九 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第二十
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
感通篇第六之三(正傳二十二人附見四人)
唐資州山北蘭若處寂傳
釋處寂。俗姓周氏。蜀人也。師事寶修禪師。服勤寡慾與物無競。雅通玄奧。居山北行杜多行。天后聞焉。詔入內賜摩納僧伽梨。辭乞歸山。涉四十年足不到聚落。坐一胡牀宴默不寐。常有虎蹲伏座下。如家畜類。資民所重。學其道者臻萃。由是頗形奇異。如無相大師自新羅國將來謁詵禪師。寂預誡眾曰。外來之賓明日當見矣。宜灑掃以待之。明日果有海東賓至也。開元初新除太守王曄。本黃冠也。景雲中曾立少功刺於是郡。終於釋子苞藏禍心。上任處分令境內應是。沙門追集。唯寂久不下山。或勸寂往參免為厲階。寂謂弟子曰。汝雖出家猶未識業。吾之未死王曄其如吾何。迨乎王公上官三日。緇徒畢至。或曰。唯處寂蔑視藩侯弗來致賀。曄微怒也。屈諸僧升聽坐已。將啟怒端問寂
【現代漢語翻譯】 現代漢語譯本：如果像會昌滅佛之前那樣，舍利預先飛走，棗樹先枯萎，這就是預示著當興盛的運數要被衰敗的運數所代替。興盛的運數必定會衰弱，興盛的運數無法勝過衰敗的運數。大中時期的興盛，是衰敗的運數無法勝過興盛的運數。如果不是因為四相的變遷，那就不屬於興盛和衰敗的運數了。教法是有為之法，怎麼能免於變遷流轉呢？唉。
《宋高僧傳》卷第十九 《大正藏》第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第二十
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
感通篇第六之三（正傳二十二人附見四人）
唐資州山北蘭若處寂傳
釋處寂（Shi Chuji），俗姓周氏，是四川人。他師從寶修禪師（Baoxiu Chanshi），生活節儉，很少慾望，不與人爭鬥，精通玄奧的道理。他住在山北，奉行頭陀行。天后（指武則天）聽說了他的事蹟，下詔讓他入宮，並賜予摩納僧伽梨（一種袈裟）。他辭謝了，請求回到山中。四十年間，他的腳沒有踏入過村落。他常常坐在胡牀上靜默不語，也不睡覺。常常有老虎蹲伏在他的座位下，像家畜一樣。資州的百姓很敬重他，向他學習的人很多。因此，他顯得非常奇異。比如，無相大師（Wuxiang Dashi）從新羅國來拜訪詵禪師（Shen Chanshi），處寂預先告誡眾人說：『外來的客人明天就要來了，應該灑掃乾淨來迎接他。』第二天果然有來自海東的客人到了。開元初年，新上任的太守王曄（Wang Ye），原本是道士。景雲年間，他曾經立過一些功勞，被任命到這個郡。最終，這個釋子（指王曄）包藏著禍心。他上任后，下令境內所有的沙門都要聚集起來。只有處寂（Chuji）長期不下山。有人勸處寂去拜見他，以免成為禍患。處寂對弟子說：『你們雖然出了家，還不懂得業報。我還沒死，王曄能把我怎麼樣？』等到王公上任三天後，僧人都到齊了。有人說：『只有處寂蔑視藩侯，不來祝賀。』王曄有些生氣。他讓眾僧升堂就坐后，將要發怒，就問處寂（Chuji）。
【English Translation】 English version: If, like before the Huichang persecution of Buddhism, the relics were to fly away in advance and the jujube trees were to wither first, this would indicate that the fate of prosperity is about to be replaced by the fate of decline. The fate of prosperity will inevitably weaken, and the fate of prosperity cannot overcome the fate of decline. The prosperity of the Dazhong period was such that the fate of decline could not overcome the fate of prosperity. If it were not due to the changes of the Four Signs, then it would not belong to the fate of prosperity and decline. The teachings of the Dharma are conditioned dharmas, how can they avoid change and flow? Alas.
Song Dynasty Biographies of Eminent Monks, Volume 19 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks
Song Dynasty Biographies of Eminent Monks, Volume 20
The Purple-Robed Shramana Zan Ning (Zan Ning) of Tianshou Temple on the Left Street of the Song Dynasty, along with others, respectfully compiled by imperial order.
Chapter 6.3 on Responses and Manifestations (Biographies of 22 monks, with 4 others mentioned)
Biography of Chu Ji (Chu Ji) of Lanruo Temple, Shanbei, Zizhou, Tang Dynasty
釋處寂 (Shi Chuji), whose lay surname was Zhou, was a person from Shu (Sichuan). He studied under Chan Master Bao Xiu (Bao Xiu Chanshi), lived frugally, with few desires, and did not compete with others. He was well-versed in profound principles. He lived in Shanbei, practicing the dhuta (ascetic) practices. The Empress Dowager (referring to Wu Zetian) heard of his deeds and issued an edict for him to enter the palace, bestowing upon him a monastic sanghati (a type of robe). He declined and requested to return to the mountains. For forty years, his feet did not step into villages. He often sat silently on a Hu bed (a type of folding stool), without sleeping. Tigers often crouched under his seat, like domestic animals. The people of Zi Prefecture respected him greatly, and many people came to learn from him. Therefore, he appeared very extraordinary. For example, when Master Wu Xiang (Wu Xiang Dashi) came from Silla (Korea) to visit Chan Master Shen (Shen Chanshi), Chu Ji forewarned the assembly, saying, 'A guest from afar will arrive tomorrow, we should clean and prepare to welcome him.' The next day, a guest from Haidong (east of the sea, referring to Korea) indeed arrived. At the beginning of the Kaiyuan era, the newly appointed Prefect Wang Ye (Wang Ye) was originally a Taoist. During the Jingyun era, he had made some contributions and was appointed to this prefecture. In the end, this Shramana (referring to Wang Ye) harbored evil intentions. After taking office, he ordered all the Shramanas within the territory to gather together. Only Chu Ji (Chu Ji) did not come down from the mountain for a long time. Someone advised Chu Ji to go and pay him a visit to avoid becoming a calamity. Chu Ji said to his disciples, 'Although you have left home, you still do not understand karma. I am not dead yet, what can Wang Ye do to me?' After the Wang Gong (referring to Wang Ye) had been in office for three days, all the monks arrived. Someone said, 'Only Chu Ji despises the feudal lord and does not come to congratulate him.' Wang Ye was somewhat angry. After he had the monks ascend the hall and take their seats, he was about to express his anger and asked Chu Ji (Chu Ji).
違拒之由。慍色悖興。僧皆股慄。曄俄然仆地。左右扶掖歸宅。至廳事後屏樹如被摑頰之聲。禺中氣絕。自此人謂為妄欲加諸道人一至於此。寂以開元二十二年正月示滅。享年八十七。資中至今崇仰焉。
唐代州五臺山華嚴寺無著傳
釋無著。永嘉人也。識度寬明秉操貞礭。留神大道約志遊方。抵于京師雲華寺。就澄觀法師研習華嚴之教。凡諸經論志極旁通。然于華藏海終誓遨遊。以大曆二年入五臺山。肆欲觀聖人之境界。五月到華嚴寺掛錫。始於堂中啜茶見老僧寢陋據北床。問曰。子從南方來還赍數珠。請看。著乃躬度之。回視之間失僧之所。於時神情𢠵恍疑喜交生。曰昔僧明入此睹石臼木杵。后得入聖寺獲見聖賢。我願止此其為快乎。次由般若經樓見吉祥鳥。羽毛茜絢雙飛于頂上。望東北鼓翼而去。明日有白光兩穗入戶悠飏。少頃而滅。同房僧法等見而驚怪。言曰。此何祥也。愿期再現斷眾生疑。尋睹光如前。因往金剛窟望中致禮。方坐假寐。聞叱牛三聲云飲水。一翁古貌壞形服粗短褐曳麻屨。巾裹甚異。著乃迎執其手問從何來。翁曰。山外求糧。用來居在何地。云求糧用在臺山。翻質著云。師何戾止。答曰。聞此有金剛窟。故來隨喜。翁曰。師困耶。答曰否。曰既不困憊何輒睡乎。著曰。凡夫昏沉
【現代漢語翻譯】 現代漢語譯本 違抗命令的原因是，（因為被指責）憤怒的神色顯露出來，寺廟裡的僧人都嚇得發抖。不久，曄突然倒在地上，左右的人攙扶他回家。到了廳堂後面的屏風樹那裡，傳來了像被人摑耳光的聲音。到了中午時分，曄就斷氣了。從此以後，人們都說曄是想把罪名強加給道人，以至於落到這個下場。寂在開元二十二年正月圓寂，享年八十七歲。資中縣至今還崇敬他。
唐代州五臺山華嚴寺無著傳
釋無著，是永嘉人。他見識寬廣，品行端正堅決。專注于佛法大道，立志四處遊歷。到達京師的雲華寺，跟隨澄觀法師研習華嚴宗的教義。對於各種經書理論，他都極力廣泛地通曉。但他最終發誓要遨遊于華藏海（華藏世界，佛教宇宙觀中的一個世界）。于大曆二年進入五臺山，想要親眼看看聖人的境界。五月到達華嚴寺掛單。開始在堂中喝茶時，看見一個又老又醜的僧人躺在北邊的床上。老僧問道：『你從南方來，還帶著念珠嗎？拿來給我看看。』無著於是彎腰遞給他。回頭再看時，老僧已經不見了。當時他感到精神恍惚，疑惑和喜悅交織在一起。他說：『以前僧明來這裡，看到了石臼和木杵。後來我得以進入聖寺，親眼見到聖賢。我願意住在這裡，真是太好了。』接著，從般若經樓看見吉祥鳥（佛教中象徵吉祥的鳥），羽毛色彩鮮豔，兩隻鳥在樓頂上飛翔。朝著東北方向扇動翅膀飛走了。第二天，有兩道白光像稻穗一樣進入房間，悠揚地飄動著，不久就消失了。同房的僧人法等看到後感到驚訝奇怪，說道：『這是什麼祥瑞之兆啊？希望它再次出現，消除眾生的疑惑。』不久，又看到光芒像之前一樣出現。於是前往金剛窟（五臺山著名洞穴）朝著洞中行禮。剛坐下打盹，就聽到三聲吆喝牛的聲音，說要喝水。一個老翁，面容古怪，衣著破舊，穿著粗布短衣，拖著麻鞋，頭上裹著很奇怪的頭巾。無著於是上前握住他的手，問道從哪裡來。老翁說：『到山外去尋找糧食。』（無著）問他用來居住在哪裡。老翁說：『尋找糧食是爲了在臺山居住。』反過來問無著：『法師您為何停留在這裡？』（無著）回答說：『聽說這裡有金剛窟，所以來隨喜（佛教用語，指隨喜功德）。』老翁問：『法師您困了嗎？』（無著）回答說：『不睏。』老翁說：『既然不睏倦，為何總是睡覺呢？』無著說：『凡夫（佛教用語，指普通人）容易昏沉。』
【English Translation】 English version The reason for disobedience was that an angry expression arose (because of the accusation), and the monks in the temple trembled. Soon, Ye suddenly fell to the ground, and those around him helped him back home. When he reached the screen tree behind the hall, there was a sound like a slap on the cheek. By noon, Ye had died. From then on, people said that Ye wanted to impose the blame on the Daoist, and that's how he ended up. Ji passed away in the first month of the twenty-second year of Kaiyuan, at the age of eighty-seven. Zizhong County still reveres him to this day.
Biography of Wuzhu of Huayan Temple on Mount Wutai in Daizhou, Tang Dynasty
釋Wuzhu (Shì Wúzhù), was a native of Yongjia. He had broad knowledge and firm integrity. He focused on the great path of Buddhism and aspired to travel around. He arrived at Yunhua Temple in the capital and studied the teachings of the Huayan School under the guidance of Dharma Master Chengguan. He extensively understood various scriptures and theories. However, he eventually vowed to travel in the Huazang Sea (Huázàng hǎi, the Womb Realm, a world in Buddhist cosmology). In the second year of Dali, he entered Mount Wutai, wanting to see the realm of the saints with his own eyes. In May, he arrived at Huayan Temple and stayed there. He began by drinking tea in the hall when he saw an old and ugly monk lying on the north bed. The old monk asked: 'You come from the south, do you have prayer beads with you? Let me see.' Wuzhu bent down and handed them to him. When he looked back, the old monk had disappeared. At that time, he felt dazed, with doubt and joy intertwined. He said: 'In the past, Monk Ming came here and saw the stone mortar and wooden pestle. Later, I was able to enter the sacred temple and see the saints with my own eyes. I am willing to stay here, how wonderful.' Then, from the Prajna Sutra building, he saw auspicious birds (jíxiáng niǎo, birds symbolizing auspiciousness in Buddhism), their feathers brightly colored, two birds flying on the roof. They flapped their wings and flew towards the northeast. The next day, two beams of white light like rice ears entered the room, floating gently, and soon disappeared. The monks in the same room, Fa and others, were surprised and said: 'What is this auspicious omen? We hope it will reappear and dispel the doubts of sentient beings.' Soon, the light appeared again as before. So he went to the Vajra Cave (Jīngāng kū, a famous cave on Mount Wutai) and paid homage to the cave. Just as he sat down to doze off, he heard three shouts of oxen, saying they wanted to drink water. An old man, with a strange face, wearing tattered clothes, a short coarse cloth coat, dragging hemp shoes, and a very strange turban on his head. Wuzhu then stepped forward and took his hand, asking where he came from. The old man said: 'Going outside the mountain to find food.' (Wuzhu) asked him where he lived. The old man said: 'Looking for food is for living on Mount Wutai.' He turned around and asked Wuzhu: 'Why are you staying here, Dharma Master?' (Wuzhu) replied: 'I heard that there is a Vajra Cave here, so I came to rejoice (suíxǐ, a Buddhist term referring to rejoicing in merit).' The old man asked: 'Are you tired, Dharma Master?' (Wuzhu) replied: 'No.' The old man said: 'Since you are not tired, why are you always sleeping?' Wuzhu said: 'Ordinary people (fánfū, a Buddhist term referring to ordinary people) are easily drowsy.'
胡可怪哉。曰師若昏沉可去啜煮荈乎。翁指東北。見精舍相距數步余。翁牽牛前行。著躡躅而隨。至寺門。喚均提三聲。童子應唯開闔。年可十四五。垂髮齊眉衣褐襦。牽牛入寺。見其地儘是琉璃。堂舍廊廡皆耀金色。其間華靡非人間之制度。翁踞白牙床。指錦墩揖著坐。童子捧二甌茶。對飲畢擎玳瑁器滿中酥酪。各賦一匙。著咽之如有所證。神府明豁悟宿事焉翁曰。師出家來何營何慮乎。答曰。有修無證。大小二乘染指而已。曰未知初出家時求何心。著云。求大乘菩提心。曰師以初心修即得。又問。齒臘幾何。三十一矣。翁云。師之純淑年三十八則其福根荄植此地而榮茂歟。且徐徐下山。好尋道路勿傷厥足。吾年老朽從山外來困極。欲偃息也。著請寓一宵可乎。曰不可。緣師有兩伴相隨。今夜不見師歸。憂愁曷已。此乃師有執情在。著曰。瞿曇弟子有何執處。雖然有伴不顧戀他。又問。持三衣否。曰受戒已來持之。曰此是封執處。著曰。亦有聖教在。若許住宿心念舍之。脫有強緣佛故聽許。曰若依小乘無難不得舍衣。宜從急護。翁拂襟投袂而作。著亦趨行。翁曰。聽吾宣偈一念凈心是菩提。勝造恒沙七寶塔。寶塔究盡碎為塵。一念凈心成正覺。著俯聽凝神。謝曰。蒙宣密偈若飲醍醐。容入智門敢忘指決。丈人可謂知
言銘刻心府。翁喚均提可送師去。臨行拊背曰。好去。著再折腰。與童子駢肩齊步至金剛窟前問童子。此何伽藍不懸題額。童子指金剛窟。反問著云。伊何窟乎。曰先代相傳名金剛窟。童子曰。金剛下有何字。著惟忖少選曰。金剛下有般若。童子唍爾。適入者般若寺也。著攜童子手揖顧而別。童子瞠目視著如欲吐辭。著曰。送我可以言代縞帶與玉玦乎。童子遂宣偈㖟云。面上無瞋供養具。口裡無瞋吐妙香。心裡無瞋是珍寶。無染無垢是真常。偈終恍惚之間童子及聖寺俱滅。唯見山林土石。悢悢盈懷歔欷不已。嘆曰。緒言餘論若笙鏞之末響。猶在乎耳。諦觀山翁立處。有白雲冉冉涌起。去地尋常許。變成五色雲霓。上有大聖乘師子。而諸菩薩圍繞。食頃東方白雲一段漸遮菩薩面。群像與云偕滅。著倏見汾州菩提寺主僧修政等六人。相將還至窟前作禮。忽聞山石振吼聲如霹靂。諸僧奔走。良久寂無所睹。著遂陳遭遇。六人悔責不見聖容。咫尺綿邈知罪障之屏翳歟。著遂隱此山而終。元和中門人文一追述焉。
唐真定府普化傳
釋普化。不知何許人也。秉性殊常且多真率。作為簡放言語不拘。躬事盤山積禪師。密密指教深入堂奧。誡令保任。而發狂悖。嘗與臨濟玄公相見。乃對之以之驢鳴。旁侍無不哂笑。直時
【現代漢語翻譯】 現代漢語譯本： 言語銘刻在心。老翁讓均提送我離開。臨行時拍著我的背說：『好好走吧。』我再次彎腰行禮。與童子並肩齊步走到金剛窟前，我問童子：『這是什麼寺廟，為何沒有懸掛匾額？』童子指著金剛窟，反問我說：『這是什麼窟呢？』我說：『先輩相傳，名叫金剛窟。』童子說：『金剛下面有什麼字？』我沉思片刻說：『金剛下面有般若（prajna，智慧）。』童子恍然大悟。『剛才進入的就是般若寺啊。』我拉著童子的手，作揖告別。童子睜大眼睛看著我，好像有什麼話要說。我說：『送我，可以用言語代替縞帶和玉玦（古代送別用的禮物）嗎？』童子於是宣說偈語道：『面上沒有嗔怒，就是最好的供養。口裡沒有嗔怒，吐出的就是美妙的香。心裡沒有嗔怒，就是真正的珍寶。沒有污染，沒有污垢，就是真正的永恒。』偈語說完，恍惚之間，童子和聖寺都消失了，只看見山林土石。我心中惆悵，哭泣不止。嘆息道：『那些話語，就像笙鏞的餘音，還在耳邊迴響。』仔細觀看老翁站立的地方，有白雲緩緩升起，離地面不遠，變成了五色雲霓。上面有大聖乘坐獅子，還有諸位菩薩圍繞。過了一會兒，東方一片白雲漸漸遮住了菩薩的面容，群像與云一同消失。我忽然看見汾州菩提寺的主僧修政等六人，一起回到窟前作禮。忽然聽到山石發出震動吼叫的聲音，像霹靂一樣。眾僧奔走逃散。很久之後，什麼也沒看見。我於是陳述了我的遭遇。六人後悔責備自己沒有見到聖容，咫尺之間卻像隔著遙遠距離，知道這是罪障的遮蔽啊。我於是隱居在這座山中直到去世。元和年間，我的門人文一追述了這件事。
唐真定府普化傳
釋普化（Puhua，唐代僧人）。不知道是哪裡人。秉性非常，而且很真誠坦率。行為簡略放縱，言語不拘一格。親自侍奉盤山積禪師（Panshan Ji，唐代禪師），得到秘密指教，深入堂奧。禪師告誡他要保任（保持覺悟），但他卻表現得狂悖。曾經與臨濟玄公（Linji Xuan，唐代禪師）相見，竟然對著他發出驢叫。旁邊侍奉的人沒有不嘲笑他的。當時。 English version: The words were engraved in my heart. The old man asked Junti to see me off. As I was leaving, he patted my back and said, 'Go well.' I bowed again. Walking shoulder to shoulder with the boy to the front of the Vajra Cave (Jin'gang Ku, Diamond Cave), I asked the boy, 'What monastery is this that doesn't have a plaque?' The boy pointed to the Vajra Cave and asked me in return, 'What cave is this?' I said, 'It is passed down from our ancestors as the Vajra Cave.' The boy said, 'What character is below Vajra?' I pondered for a moment and said, 'Below Vajra is Prajna (prajna, wisdom).' The boy understood. 'The one you just entered was the Prajna Temple.' I took the boy's hand, bowed, and bid farewell. The boy stared at me as if he wanted to say something. I said, 'Seeing me off, can words replace the white silk and jade rings (gifts used for farewells in ancient times)?' The boy then recited a verse, saying, 'A face without anger is the best offering. A mouth without anger utters wonderful fragrance. A heart without anger is a true treasure. Without defilement, without impurity, is true eternity.' After the verse, in a daze, the boy and the sacred temple disappeared, and only mountains, forests, earth, and stones were visible. My heart was filled with sorrow, and I wept incessantly. I sighed, 'Those words, like the lingering sound of the sheng and yong (ancient musical instruments), are still echoing in my ears.' Looking closely at where the old man was standing, white clouds were slowly rising, not far from the ground, and transformed into five-colored clouds and rainbows. Above them was a great sage riding a lion, surrounded by various Bodhisattvas. After a while, a piece of white cloud from the east gradually covered the faces of the Bodhisattvas, and the group of images disappeared with the clouds. I suddenly saw the head monk Xiuzheng (Xiuzheng, a monk) and six others from the Bodhi Temple (Puti Si, Bodhi Temple) in Fenzhou, returning together to the front of the cave to pay their respects. Suddenly, they heard the mountain stones vibrating and roaring like thunder. The monks ran away in panic. After a long time, nothing was seen. I then recounted my encounter. The six men regretted and blamed themselves for not seeing the sacred countenance, knowing that the distance of an arm's length felt like a vast expanse, and that it was the screen of karmic obstacles. I then lived in seclusion in this mountain until my death. During the Yuanhe era, my disciple Wenyi (Wenyi, a disciple) recounted this event.
The Biography of Puhua (Puhua, a Tang Dynasty monk) of Zhen Ding Prefecture in the Tang Dynasty
釋Puhua (Puhua, a Tang Dynasty monk). It is not known where he was from. His nature was extraordinary, and he was very sincere and frank. His behavior was simple and unrestrained, and his words were unconventional. He personally served Zen Master Panshan Ji (Panshan Ji, a Tang Dynasty Zen master), received secret instructions, and deeply entered the inner chambers. The Zen master warned him to maintain (maintain enlightenment), but he behaved perversely. He once met Linji Xuan (Linji Xuan, a Tang Dynasty Zen master) and actually brayed like a donkey at him. Those serving nearby could not help but laugh at him. At that time.
【English Translation】 The words were engraved in my heart. The old man asked Junti to see me off. As I was leaving, he patted my back and said, 'Go well.' I bowed again. Walking shoulder to shoulder with the boy to the front of the Vajra Cave (Jin'gang Ku, Diamond Cave), I asked the boy, 'What monastery is this that doesn't have a plaque?' The boy pointed to the Vajra Cave and asked me in return, 'What cave is this?' I said, 'It is passed down from our ancestors as the Vajra Cave.' The boy said, 'What character is below Vajra?' I pondered for a moment and said, 'Below Vajra is Prajna (prajna, wisdom).' The boy understood. 'The one you just entered was the Prajna Temple.' I took the boy's hand, bowed, and bid farewell. The boy stared at me as if he wanted to say something. I said, 'Seeing me off, can words replace the white silk and jade rings (gifts used for farewells in ancient times)?' The boy then recited a verse, saying, 'A face without anger is the best offering. A mouth without anger utters wonderful fragrance. A heart without anger is a true treasure. Without defilement, without impurity, is true eternity.' After the verse, in a daze, the boy and the sacred temple disappeared, and only mountains, forests, earth, and stones were visible. My heart was filled with sorrow, and I wept incessantly. I sighed, 'Those words, like the lingering sound of the sheng and yong (ancient musical instruments), are still echoing in my ears.' Looking closely at where the old man was standing, white clouds were slowly rising, not far from the ground, and transformed into five-colored clouds and rainbows. Above them was a great sage riding a lion, surrounded by various Bodhisattvas. After a while, a piece of white cloud from the east gradually covered the faces of the Bodhisattvas, and the group of images disappeared with the clouds. I suddenly saw the head monk Xiuzheng (Xiuzheng, a monk) and six others from the Bodhi Temple (Puti Si, Bodhi Temple) in Fenzhou, returning together to the front of the cave to pay their respects. Suddenly, they heard the mountain stones vibrating and roaring like thunder. The monks ran away in panic. After a long time, nothing was seen. I then recounted my encounter. The six men regretted and blamed themselves for not seeing the sacred countenance, knowing that the distance of an arm's length felt like a vast expanse, and that it was the screen of karmic obstacles. I then lived in seclusion in this mountain until my death. During the Yuanhe era, my disciple Wenyi (Wenyi, a disciple) recounted this event. The Biography of Puhua (Puhua, a Tang Dynasty monk) of Zhen Ding Prefecture in the Tang Dynasty 釋Puhua (Puhua, a Tang Dynasty monk). It is not known where he was from. His nature was extraordinary, and he was very sincere and frank. His behavior was simple and unrestrained, and his words were unconventional. He personally served Zen Master Panshan Ji (Panshan Ji, a Tang Dynasty Zen master), received secret instructions, and deeply entered the inner chambers. The Zen master warned him to maintain (maintain enlightenment), but he behaved perversely. He once met Linji Xuan (Linji Xuan, a Tang Dynasty Zen master) and actually brayed like a donkey at him. Those serving nearby could not help but laugh at him. At that time.
歌舞或即悲號。人或接之。千變萬態略無恒度。一日。擎挾棺木。巡街徇戶告辭云。普化明日死去。時視之知不可訾。趙人相率隨送出城東門。而揚言曰。今日葬不合青烏。經二日出南門。人亦隨送。又曰。明日方吉如是西門北門出而還返。人煩意怠。一旦坐于郊野如入禪定焉。禪宗有著述者。以其發言先覺。排普化為散聖科目中。言非正員也矣。
唐漢州棲賢寺大川傳(法炯)
釋大川。不知何許人也。沉默自居節操彌厲。戒無竁穴言不浪施。于漢州棲賢寺行四聖種法。刻苦既增川也其樂也泄泄。綿竹之人無夙少率皆宗奉。及乎終也臥于寺外白衣具床榻相率舁歸寺中。務營喪禮。方當尸舉無何雙鹿引前若騶導焉。始履門閾。寺額奮然隕地遠近驚歎。又此山靈異不容粗鄙。有僧深藏者。不謹愿。多所違犯。神人擲于山下可七里許。唯傷足指。從此無不悛革守戒者。大曆初北山變成黃金色。上有樓閣菩薩行道。斯須之間萬形千狀。川素居此寺與地俱靈。留影供養如事靈祠焉。次閩城法炯者。未詳何許人也。行頭陀法刻苦克勤。激勸閩人辭氣剛直。聞海壇練門江內有巨鐘。相傳云。昔有人往廣州慕鑄信鼓。巨艦至此忽值風濤沉溺。每月望日其潮大至。水退其蒲牢乃出。可容一人。從中穿過約其周圍徑一丈餘。
【現代漢語翻譯】 現代漢語譯本 歌舞或許就是悲傷的哭號，人們或許會接受它。世事千變萬化，沒有恒定的規律。有一天，普化扛著棺材，在街上挨家挨戶地告別說：『普化明天就要死了。』當時人們看他的樣子，知道這不是虛假的。趙地的人們爭相跟隨他，送他出城東門。普化卻揚言說：『今天埋葬不合青烏之術。』過了兩天，又從南門出城，人們也跟隨他送行。普化又說：『明天才是吉日。』像這樣，從西門、北門出去又返回，人們感到厭煩疲憊。有一天，普化坐在郊外，如同進入禪定一般。禪宗的著述者，因為他發言超前，將普化歸為散聖一類，認為他不是正式的僧人。
唐漢州棲賢寺大川傳(法炯)
釋大川，不知道是什麼地方的人。他沉默寡言，注重自身的節操。嚴守戒律，不輕易說話。在漢州棲賢寺修行四聖種法。他刻苦修行，感到非常快樂。綿竹的人們，無論年長年少，都非常尊敬他。等到他臨終的時候，他躺在寺外的床上，穿著白衣，人們一起將他擡回寺中，準備辦理喪事。正當要抬起他的遺體時，忽然有兩隻鹿在前面引路，好像是引路的官員一樣。剛走到寺廟的門檻，寺廟的匾額突然掉落在地上，遠近的人們都感到驚訝。而且這座山非常靈異，不能容忍粗俗鄙陋的人。有一個僧人，不謹慎守戒，多次違犯戒律，被神人扔到山下，大約有七里遠，只是傷了腳趾。從此以後，沒有不悔改，遵守戒律的。大曆初年，北山變成黃金色，上面有樓閣，菩薩在其中行走。一會兒之間，景象千變萬化。大川平時居住在這座寺廟裡，與這塊土地一同變得靈異。人們將他的畫像供奉起來，如同對待神靈的祠堂一樣。接下來是閩城的法炯，不知道是什麼地方的人。他修行頭陀苦行，非常刻苦勤奮，激勵閩地的人們，言辭剛直。聽說海壇練門江內有一口巨大的鐘。相傳，過去有人前往廣州，想要鑄造信鼓。巨大的船隻到達這裡，忽然遇到風浪沉沒。每個月的十五，潮水大漲的時候，水退去，鐘上的蒲牢就會露出來，可以容納一個人從中穿過，大約周圍直徑有一丈多。
【English Translation】 English version Singing and dancing might just be sorrowful weeping, and people might accept it. The world changes in countless ways, with no constant pattern. One day, Puhua (name of a monk) carried a coffin, bidding farewell to each household on the street, saying, 'Puhua will die tomorrow.' At the time, people looked at him and knew it was not a false statement. The people of Zhao (ancient state in China) eagerly followed him, escorting him out of the east gate of the city. But Puhua proclaimed, 'Today's burial is not in accordance with the art of Qingwu (geomancy).' Two days later, he went out of the south gate, and people also followed him to see him off. Puhua then said, 'Tomorrow will be an auspicious day.' Like this, he went out of the west gate and the north gate, only to return. People grew weary and tired. One day, Puhua sat in the wilderness as if entering meditation. Those who wrote about Chan Buddhism, because his words were ahead of his time, classified Puhua as a 'scattered saint,' considering him not a formal member of the Sangha.
Biography of Da Chuan (Fa Jiong) of Qixian Temple in Hanzhou during the Tang Dynasty
The Venerable Da Chuan (name of a monk), it is not known where he came from. He was taciturn and valued his integrity. He strictly observed the precepts and did not speak carelessly. At Qixian Temple in Hanzhou, he practiced the Four Noble Truths. He practiced diligently and found great joy in it. The people of Mianzhu (city in China), young and old, all respected him. When he was about to pass away, he lay on a bed outside the temple, dressed in white, and people carried him back to the temple to prepare for his funeral. Just as they were about to lift his body, two deer appeared in front, as if they were guiding officials. As they stepped over the threshold of the temple, the temple's plaque suddenly fell to the ground, astonishing people near and far. Moreover, this mountain was very spiritual and could not tolerate vulgar people. A monk who was not careful in observing the precepts and violated them many times was thrown down the mountain by a divine being, about seven miles away, only injuring his toe. From then on, everyone repented and observed the precepts. In the early years of the Dali era (Tang Dynasty), the North Mountain turned golden, with pavilions and Bodhisattvas walking within. In a short time, the scenery changed in countless ways. Da Chuan usually lived in this temple, and together with the land, became spiritual. People enshrined his portrait as if it were a shrine to a deity. Next is Fa Jiong (name of a monk) of Mincheng (city in China), it is not known where he came from. He practiced asceticism, being very diligent and hardworking, encouraging the people of Min (ancient state in China) with his upright words. It is said that there is a giant bell inside the Lianmen River in Haitan (place in China). According to legend, someone once went to Guangzhou (city in China) to cast a signal drum. The giant ship arrived here and suddenly encountered a storm and sank. On the fifteenth of each month, when the tide rises greatly, the water recedes, and the Pulao (dragon-shaped knob on top of a bell) on the bell will appear, large enough for a person to pass through, with a circumference of about one zhang (Chinese unit of measurement, approximately 3.3 meters).
大曆中炯欲出此鐘。先於開元寺設大會齋。誦咒令一小僧詣龍宮乞鐘。於人世擊扣以警晨昏。小僧見海神曰。我惜以鎮海。別與小珠三顆為信。當爾時小僧有如夢覺。珠在手焉。
唐西域難陀傳
釋難陀者。華言喜也。未詳種姓何國人乎。其為人也詭異不倫恭慢無定。當建中年中。無何至於岷蜀。時張魏公延賞之任成都喜自言。我得如幻三昧。嘗入水不濡投火無灼。能變金石化現無窮。初入蜀與三少尼俱行。或大醉狂歌。或聚眾說法。戍將深惡之。亟令擒捉。喜被捉隨至。乃曰。貧道寄跡僧門別有藥術。因指三尼曰。此皆妙于歌舞。戍將乃重之。遂留連為置酒肉。夜宴與之飲唱。乃假襦褲巾櫛。三尼各施粉黛並皆列坐。含睇調笑逸態絕世。飲欲半酣。喜謂尼曰。可為押衙蹋舞乎。因徐進對舞曳練迴雪。迅起摩趺伎又絕倫。良久曲終而舞不已。喜乃咄曰。婦女風邪。喜忽起取戍將刀。眾謂酒狂。坐者悉皆驚走遂斫三尼頭。皆踣于地。血及數丈。戍將大驚。呼左右縛喜。喜笑曰。無草草也。徐舉三尼乃筇竹杖也。血乃向來所飲之酒耳。喜乃卻坐飲宴。別使人斷其頭釘兩耳柱上。皆無血污。身即坐于席上。酒巡到即瀉入斷處。面色亦赤。而口能歌舞手復擊掌應節。及宴散其身自起就柱取頭安之。輒無瘢痕。時時
【現代漢語翻譯】 現代漢語譯本：大曆年間，有個名叫炯的人想要取出（寺廟裡的）鐘。他先在開元寺舉辦大型齋會，唸誦咒語，讓一個小和尚去龍宮乞討鐘。目的是在人世間敲擊鐘聲，用來提醒早晚。小和尚見到海神，海神說：『我珍惜這個鐘，用它來鎮海。我另外給你三顆小珠子作為憑證。』當時小和尚好像做夢一樣醒來，發現珠子就在手中。
《唐西域難陀傳》
釋難陀（釋：佛教用語，這裡指僧人；難陀：梵語，意為喜悅）這個人，他的法號是喜。不清楚他的種姓和是哪個國家的人。他的為人古怪不合常理，恭敬和怠慢沒有定性。建中年間，他不知怎麼來到了岷蜀（岷江和蜀地）。當時張魏公延賞在成都任職，喜自稱：『我得到了如幻三昧（如幻三昧：佛教用語，指一種禪定境界）。我曾經入水不會濕，投火不會燒，能變化金石，化現無窮。』他剛入蜀地時，與三個年輕的尼姑同行。有時大醉狂歌，有時聚集眾人說法。戍將（戍將：邊防將領）非常厭惡他，立即命令抓捕他。喜被抓住后，就說：『貧道（貧道：道教用語，這裡是喜的自謙）寄身於僧門，另有藥術。』於是指著三個尼姑說：『她們都擅長歌舞。』戍將於是重視他，就留他連日飲酒吃肉，晚上設宴與他一同飲酒唱歌。喜就借來儒服褲子和巾櫛（巾櫛：梳洗用具）。三個尼姑各自施以粉黛，都列席而坐，含情脈脈，調笑嬉鬧，姿態絕世。飲酒喝到一半時，喜對尼姑說：『可以為押衙（押衙：古代官職名稱）跳舞嗎？』於是慢慢上前，對著跳舞，舞動絲綢，旋轉如雪，迅速起身，模仿跌倒的姿勢，技藝又非常高超。過了很久，樂曲結束了，但舞蹈沒有停止。喜於是呵斥道：『婦女不正經！』喜忽然起身拿起戍將的刀。眾人都以為他喝醉了。在座的人都驚慌逃走，喜就砍了三個尼姑的頭，頭都倒在地上，血流了幾丈遠。戍將大驚，呼喊左右綁住喜。喜笑著說：『不要慌張。』慢慢舉起三個尼姑，原來是筇竹杖（筇竹杖：用筇竹做的枴杖）。血是剛才喝的酒。喜於是又坐下飲宴，另外讓人把砍下的頭釘在兩耳旁的柱子上，都沒有血跡。身體就坐在蓆子上。酒巡到時，就倒進斷頭處，面色也發紅，而且口能唱歌跳舞，手又拍掌應和節拍。等到宴席散了，他的身體自己起身走到柱子旁，取下頭安上，竟然沒有疤痕。時時
【English Translation】 English version: During the Dali period (766-779 AD), a man named Jiong wanted to take out the bell (from the temple). He first held a large vegetarian feast at Kaiyuan Temple, chanted mantras, and sent a young monk to the Dragon Palace to beg for the bell. The purpose was to strike the bell in the human world to remind people of morning and evening. The young monk met the Sea God, who said, 'I cherish this bell and use it to suppress the sea. I will give you three small pearls as proof.' At that time, the young monk woke up as if from a dream and found the pearls in his hand.
From 'The Biography of Nanda from the Western Regions of the Tang Dynasty'
The Buddhist monk Nanda (Nanda: Sanskrit, meaning 'joy'), whose Dharma name was Xi (喜, meaning 'joy'). It is not clear what his caste was or what country he was from. His behavior was strange and unconventional, and his respect and negligence were inconsistent. During the Jianzhong period (780-783 AD), he somehow came to Minshu (岷蜀, the area of the Min River and Sichuan). At that time, Zhang Wei Gong Yanshang was serving in Chengdu, and Xi claimed, 'I have attained the As-Illusion Samadhi (如幻三昧: a Buddhist term referring to a state of meditative concentration). I have entered water without getting wet and thrown myself into fire without being burned. I can transform gold and stone and manifest endlessly.' When he first entered Sichuan, he traveled with three young nuns. Sometimes he would get drunk and sing wildly, and sometimes he would gather people to preach the Dharma. The garrison commander (戍將: a border defense general) greatly disliked him and immediately ordered his arrest. After Xi was arrested, he said, 'This poor monk (貧道: a Taoist term, used here by Xi as a self-deprecating term) is living in the Buddhist monastic order and has other medicinal skills.' Then he pointed to the three nuns and said, 'They are all skilled in singing and dancing.' The garrison commander then valued him, so he kept him for days of drinking and eating meat, and held banquets with him at night to drink and sing together. Xi borrowed Confucian robes, trousers, and grooming tools. The three nuns each applied makeup and sat in a row, gazing affectionately, teasing and laughing, with unparalleled grace. When the drinking was halfway through, Xi said to the nuns, 'Can you dance for the Yaya (押衙: an ancient official title)?' So they slowly stepped forward and danced, waving silk, spinning like snow, quickly rising, imitating the posture of falling, and their skills were extremely superb. After a long time, the music ended, but the dance did not stop. Xi then scolded, 'Improper women!' Xi suddenly got up and took the garrison commander's knife. Everyone thought he was drunk. Everyone present was frightened and ran away. Xi then cut off the heads of the three nuns, and their heads fell to the ground, with blood flowing several feet away. The garrison commander was shocked and shouted for his men to tie up Xi. Xi smiled and said, 'Don't panic.' He slowly lifted up the three nuns, and they turned out to be Qiong bamboo staffs (筇竹杖: canes made of Qiong bamboo). The blood was the wine they had been drinking. Xi then sat down again to drink and feast, and had someone else nail the severed heads to the pillars next to the ears, without any blood stains. His body sat on the seat. When the wine was passed around, he poured it into the severed heads, and his face turned red, and his mouth could sing and dance, and his hands clapped in time with the rhythm. When the banquet was over, his body got up by itself and walked to the pillar, took off the head and put it back on, and there were no scars. From time to time
言人吉兇事。多是謎語。過後方悟。成都有人供養數日。喜忽不欲住。乃閉關留之。喜即入壁縫中。及牽之漸入唯余袈裟角。逡巡不見。來日見壁畫僧影。其狀如日色。隔日漸落。經七日空有墨跡。至八日墨跡已滅。有人早見喜已在彭州界。后終不知所之。
系曰。難陀之狀跡為邪正。邪而自言得如幻三昧。與無厭足王同。此三昧者即諸佛之大定也。唯如幻見如幻。不可以言論分境界矣。四神通有如幻通。能轉變外事。故難陀警覺庸蜀之人多尚鬼道神仙。非此三昧不足以化難化之俗也。
唐壽州紫金山玄宗傳
釋玄宗。姓吳氏。永嘉人也。少時出塵氣度寬裕于本部永定山寶壽院。依常靜為師照。得戒已還諸方遊學。抵江陵詞朗禪師門。若真金之就冶焉。決了疑貳。復振錫他行見紫金山悅可自心。留行禪觀。此山先多虎暴。或噬行商。或傷樵子。避苛政者哭婦堪哀。從宗卜居哮㘚絕跡。自邇入山者無憚矣。一日禪徒擁集。見一老父趨及座前。拜跪勤恪。宗問。子何人耶答云。我本虎也。在此山中食啖眾生。因大師化此冥回我心得脫業軀。已生天道故來報謝。折旋之頃了無所見。以大曆二年囑別門徒溘然化矣。春秋八十六。二月入塔。立碑存焉。
唐袁州陽岐山廣敷傳
釋廣敷。俗姓鄭。
【現代漢語翻譯】 現代漢語譯本： 講述人們吉兇禍福的事情，大多是隱晦的謎語，事後才能領悟。成都有人供養他數日，喜禪師忽然不想住下。於是那人就關閉房門想留住他。喜禪師隨即進入墻壁的縫隙中，拉他的時候，漸漸進入，只剩下袈裟的衣角。一會兒就不見了。第二天看見墻壁上畫著僧人的影子，那形狀如同太陽的顏色。隔一天，顏色漸漸褪去。經過七天，只剩下墨跡。到第八天，墨跡也消失了。有人早晨看見喜禪師已經在彭州境內。後來最終不知道他去了哪裡。
系曰：難陀（Nanda，人名）的行跡是正還是邪？如果是邪，卻自稱得到了如幻三昧（illusion-like samadhi，一種禪定狀態），與無厭足王（king of insatiable desires，一個典故人物）相同。這三昧就是諸佛的大定（great concentration，高度集中的禪定狀態）。只有如幻地看待如幻，不可以用言論來區分境界。四神通（four supernormal powers，佛教中的四種神通）中有如幻通（illusion-like power，能製造幻象的神通），能轉變外在事物。所以難陀警覺庸碌的蜀地之人大多崇尚鬼道神仙，不是這種三昧不足以教化難以教化的風俗。
唐壽州紫金山玄宗傳
釋玄宗（Shi Xuanzong，僧人名），姓吳，永嘉人。年少時就顯露出超脫世俗的氣度，在永定山寶壽院出家。依止常靜（Changjing，人名）為師，學習戒律后，到各處遊學。到達江陵詞朗禪師（Cilang, Zen master，禪師名）門下，就像真金被冶煉一樣，決斷了疑惑。又拄著錫杖前往他處，見到紫金山，內心感到喜悅，就留下修行禪觀。這座山先前有很多老虎出沒，傷害過往的商人，或者傷害砍柴的人。躲避苛捐雜稅的人和哭泣的婦女，情景堪憐。自從玄宗在此居住后，虎嘯的聲音就絕跡了。從此以後，進入山中的人不再害怕了。有一天，禪修的弟子們聚集在一起，看見一位老父親走到座前，拜跪非常恭敬。玄宗問：『您是什麼人？』老父回答說：『我原本是老虎。在這山中吃眾生。因為大師的教化，使我從黑暗中回頭，我的心得以脫離惡業的軀體，已經轉生到天道，所以來報答感謝。』轉眼之間，什麼也看不見了。在大曆二年，玄宗囑咐告別門徒，溘然圓寂。享年八十六歲，二月入塔，立碑紀念。 唐袁州陽岐山廣敷傳
釋廣敷（Shi Guangfu，僧人名），俗姓鄭。 English version: Relating people's fortunes and misfortunes are mostly obscure riddles, only to be understood afterward. Someone in Chengdu offered him alms for several days, but Zen Master Xi suddenly didn't want to stay. So that person closed the door to try to keep him. Zen Master Xi then entered the crack in the wall, and when pulled, he gradually entered, leaving only the corner of his kasaya (robe). In a moment, he disappeared. The next day, a shadow of a monk was seen painted on the wall, its shape like the color of the sun. The color gradually faded the following day. After seven days, only ink marks remained. On the eighth day, the ink marks also disappeared. Someone saw Zen Master Xi in the boundary of Pengzhou early in the morning. Later, no one ever knew where he went.
A commentary says: Are Nanda's (Nanda, a person's name) actions right or wrong? If wrong, he claims to have attained the illusion-like samadhi (illusion-like samadhi, a state of meditative concentration), like the King of Insatiable Desires (king of insatiable desires, a figure from a story). This samadhi is the great concentration (great concentration, a highly focused state of meditation) of all Buddhas. Only by seeing illusions as illusions can one not use words to distinguish realms. Among the four supernormal powers (four supernormal powers, four kinds of supernatural powers in Buddhism) is the illusion-like power (illusion-like power, the supernatural power to create illusions), which can transform external things. Therefore, Nanda alerted the mediocre people of Shu who mostly revered ghosts and immortals, and only this samadhi was sufficient to transform customs that were difficult to transform.
Biography of Xuanzong of Zijin Mountain in Shouzhou during the Tang Dynasty
Shi Xuanzong (Shi Xuanzong, a monk's name), whose surname was Wu, was a native of Yongjia. He showed a detached demeanor from a young age and became a monk at Baoshou Temple on Yongding Mountain. He took Changjing (Changjing, a person's name) as his teacher, and after studying the precepts, he traveled to various places. Arriving at the gate of Zen Master Cilang (Cilang, Zen master, a Zen master's name) in Jiangling, he was like true gold being smelted, resolving his doubts. Again, carrying his staff, he went elsewhere and, seeing Zijin Mountain, his heart felt joy, so he stayed to practice Zen meditation. This mountain previously had many tigers, harming passing merchants or woodcutters. Those fleeing oppressive taxes and crying women were a pitiful sight. Since Xuanzong lived here, the sound of tigers roaring has disappeared. From then on, those entering the mountain were no longer afraid. One day, the Zen disciples gathered together and saw an old father approaching the seat, bowing and kneeling very respectfully. Xuanzong asked, 'Who are you?' The old father replied, 'I was originally a tiger. I ate living beings in this mountain. Because of the master's teachings, I turned back from the darkness, and my heart was able to escape the body of evil karma, and I have already been reborn in the heavenly realm, so I have come to repay my gratitude.' In the blink of an eye, nothing could be seen. In the second year of the Dali era, Xuanzong bid farewell to his disciples and passed away peacefully. He lived to the age of eighty-six and was entombed in a pagoda in February, with a monument erected in his memory. Biography of Guangfu of Yangqi Mountain in Yuanzhou during the Tang Dynasty
Shi Guangfu (Shi Guangfu, a monk's name), whose secular surname was Zheng.
【English Translation】 Relating people's fortunes and misfortunes are mostly obscure riddles, only to be understood afterward. Someone in Chengdu offered him alms for several days, but Zen Master Xi suddenly didn't want to stay. So that person closed the door to try to keep him. Zen Master Xi then entered the crack in the wall, and when pulled, he gradually entered, leaving only the corner of his kasaya (robe). In a moment, he disappeared. The next day, a shadow of a monk was seen painted on the wall, its shape like the color of the sun. The color gradually faded the following day. After seven days, only ink marks remained. On the eighth day, the ink marks also disappeared. Someone saw Zen Master Xi in the boundary of Pengzhou early in the morning. Later, no one ever knew where he went. A commentary says: Are Nanda's (Nanda, a person's name) actions right or wrong? If wrong, he claims to have attained the illusion-like samadhi (illusion-like samadhi, a state of meditative concentration), like the King of Insatiable Desires (king of insatiable desires, a figure from a story). This samadhi is the great concentration (great concentration, a highly focused state of meditation) of all Buddhas. Only by seeing illusions as illusions can one not use words to distinguish realms. Among the four supernormal powers (four supernormal powers, four kinds of supernatural powers in Buddhism) is the illusion-like power (illusion-like power, the supernatural power to create illusions), which can transform external things. Therefore, Nanda alerted the mediocre people of Shu who mostly revered ghosts and immortals, and only this samadhi was sufficient to transform customs that were difficult to transform. Biography of Xuanzong of Zijin Mountain in Shouzhou during the Tang Dynasty Shi Xuanzong (Shi Xuanzong, a monk's name), whose surname was Wu, was a native of Yongjia. He showed a detached demeanor from a young age and became a monk at Baoshou Temple on Yongding Mountain. He took Changjing (Changjing, a person's name) as his teacher, and after studying the precepts, he traveled to various places. Arriving at the gate of Zen Master Cilang (Cilang, Zen master, a Zen master's name) in Jiangling, he was like true gold being smelted, resolving his doubts. Again, carrying his staff, he went elsewhere and, seeing Zijin Mountain, his heart felt joy, so he stayed to practice Zen meditation. This mountain previously had many tigers, harming passing merchants or woodcutters. Those fleeing oppressive taxes and crying women were a pitiful sight. Since Xuanzong lived here, the sound of tigers roaring has disappeared. From then on, those entering the mountain were no longer afraid. One day, the Zen disciples gathered together and saw an old father approaching the seat, bowing and kneeling very respectfully. Xuanzong asked, 'Who are you?' The old father replied, 'I was originally a tiger. I ate living beings in this mountain. Because of the master's teachings, I turned back from the darkness, and my heart was able to escape the body of evil karma, and I have already been reborn in the heavenly realm, so I have come to repay my gratitude.' In the blink of an eye, nothing could be seen. In the second year of the Dali era, Xuanzong bid farewell to his disciples and passed away peacefully. He lived to the age of eighty-six and was entombed in a pagoda in February, with a monument erected in his memory. Biography of Guangfu of Yangqi Mountain in Yuanzhou during the Tang Dynasty Shi Guangfu (Shi Guangfu, a monk's name), whose secular surname was Zheng.
南燕人也。少依京望大德思浩下承乎法訓。登戒畢游嵩少兩京。遇神會禪師大明玄旨。至宜春陽岐山掛錫。是中峰巒積翠洞穴涉幽。芝菌之苗參于草奔。敷終日瞑目木食度辰。時有峨冠羽帔馭鶴驂鸞者。始則乍往倏來。后則登庵造膝。其仙客所到。必輕云薄霧隨步而至。擁從者天丁力士令遠去。對晤談論移晷。其後道化既成。于貞元元年三月四日入滅。春秋九十一云。
系曰。神仙道異談論豈同乎。通曰。昔小有真人能談空理。方諸山神仙建浮圖者信崇佛道止不削染。號在家菩薩。又雪山諸仙善五明論求度者。同也。然其相似道必須甄簡。若西域二十諦中五唯量五大與釋氏法名同所計天殊。良難區別哉。
唐鄧州烏牙山圓震傳
釋圓震。姓陳。中山人也。少警悟而尚學。入庠序研究五經。倏遇雲遊沙門寓宵。其父為州衙吏。酷有道心。留是僧供施。震禮奉其僧。聽其談道頗覺入神。舍儒典披釋經。頓辭所愛往白磁山。禮智幽為師受教。后遇荷澤禪師得法。隱南陽烏牙山。先是山中多巨蛇。澤穴有毒龍。鄉人患之。及震居此二物潛蹤。曾有一人形服且異。致拜乃曰。我在此已二百歲。今感無心之化絕慮之修。吾曹冥感超升。可非師之力歟。貞元六年終。享齡八十六。弟子奉全身入塔焉。
唐池
【現代漢語翻譯】 現代漢語譯本 他是南燕人。年少時依附京望大德思浩，接受佛法教誨。受戒完畢后，遊歷嵩山、少室山和兩京（長安、洛陽）。遇到神會禪師，領悟了精深玄妙的佛法旨意。後來到宜春陽岐山居住。這裡山峰重疊，翠綠一片，洞穴幽深。靈芝仙草與雜草一同生長。他整日閉目靜坐，以樹木果實充飢度日。當時有頭戴峨冠、身披羽衣的仙人，駕著仙鶴，乘坐鸞鳥而來。起初只是偶爾來一下，後來就直接來到庵中，與他促膝長談。這些仙客到來時，總有淡淡的雲霧伴隨，天兵力士擁護著他們，並讓他們遠離。他們相對而坐，談論佛法，時間很長。之後，他的道行圓滿，在貞元元年三月初四圓寂，享年九十一歲。
有人問道：『神仙和修道之人，他們的談論怎麼會相同呢？』 回答說：『過去小有山的真人也能談論空性的道理，方諸山的神仙建造佛塔，說明他們信奉佛道，只是沒有剃度出家。可以稱他們為在家菩薩。還有雪山的各位神仙，擅長五明之論，他們也在尋求解脫。』這些都是相同之處。然而，這些相似的道義必須仔細甄別。比如西域的二十諦中，五唯量和五大，雖然與佛教的名稱相同，但所指的天界卻不同，實在難以區分啊。
唐鄧州烏牙山圓震傳
釋圓震，俗姓陳，是中山人。他從小就聰明好學。進入學校研究五經。忽然遇到一位雲遊的沙門借宿。他的父親是州衙的小吏，非常信奉佛道，就留這位僧人供養。圓震禮敬這位僧人，聽他談論佛法，覺得非常入神。於是放棄儒家經典，開始閱讀佛經，立刻辭別所愛，前往白磁山，拜智幽為師，接受教誨。後來遇到荷澤禪師，得到了真傳。於是隱居在南陽烏牙山。先前，山中有很多大蛇，水澤洞穴里有毒龍，當地百姓深受其害。等到圓震居住在這裡后，這些蛇和龍都藏了起來。曾經有一個人形貌服飾奇異的人來拜見他，說：『我在這裡已經住了二百年了，現在感受到您無心之化，絕慮之修，我們這些鬼神都將超脫昇天，這難道不是您的力量嗎？』圓震在貞元六年圓寂，享年八十六歲。他的弟子們將他的全身放入塔中供奉。
【English Translation】 English version He was a native of Nanyan. In his youth, he relied on the esteemed monk Sihao of Jingwang, receiving Dharma teachings. After completing his ordination, he traveled to Mount Song, Mount Shaoshi, and the two capitals (Chang'an and Luoyang). He encountered Chan Master Shenhui, comprehending the profound and subtle essence of the Buddha's teachings. Later, he resided on Yangqi Mountain in Yichun. The peaks here were layered and verdant, and the caves were secluded. Lingzhi mushrooms and medicinal herbs grew alongside common grasses. He spent his days meditating with his eyes closed, sustaining himself on tree fruits. At that time, there were immortals wearing tall crowns and feathered robes, riding cranes and phoenixes. Initially, they came occasionally, but later they came directly to his hermitage, engaging in close conversations with him. When these immortal guests arrived, they were always accompanied by light clouds and mist, with heavenly soldiers and powerful warriors protecting them and keeping others away. They sat facing each other, discussing the Dharma for long periods. Later, his spiritual cultivation was complete, and he passed away on the fourth day of the third month of the first year of the Zhenyuan era, at the age of ninety-one.
Someone asked: 'How can the discussions of immortals and those who cultivate the Way be the same?' The answer was: 'In the past, the Realized Ones of Mount Xiaoyou could also discuss the principles of emptiness. The immortals of Mount Fangzhu built pagodas, indicating their belief in Buddhism, but they did not shave their heads and leave home. They can be called lay Bodhisattvas. Also, the various immortals of Snow Mountain are skilled in the five sciences and seek liberation.' These are the similarities. However, these similar paths must be carefully distinguished. For example, in the twenty truths of the Western Regions, the five 'only' measures and the five great elements have the same names as Buddhist terms, but the heavens they refer to are different, making them difficult to distinguish.
Biography of Yuanzhen of Wuyashan Mountain, Dengzhou, Tang Dynasty
The monk Yuanzhen, whose lay surname was Chen, was a native of Zhongshan. He was intelligent and eager to learn from a young age. He entered school to study the Five Classics. Suddenly, he encountered a wandering Shramana who stayed overnight. His father, a minor official in the state government, was very devoted to Buddhism and kept the monk as an offering. Yuanzhen respectfully served the monk and listened to his discussions of the Dharma, feeling deeply moved. He abandoned Confucian classics and began reading Buddhist scriptures, immediately bidding farewell to his loved ones and going to Baici Mountain to study under the tutelage of Zhiyou. Later, he encountered Chan Master Heze and received the true transmission. He then lived in seclusion on Wuyashan Mountain in Nanyang. Previously, there were many large snakes in the mountains, and poisonous dragons in the swamps and caves, causing great suffering to the local people. After Yuanzhen lived here, these snakes and dragons hid themselves. Once, a person with strange clothes and appearance came to visit him and said: 'I have lived here for two hundred years. Now I feel your transformation of no-mind and your cultivation of detachment. We ghosts and spirits will all transcend and ascend to heaven. Isn't this your power?' Yuanzhen passed away in the sixth year of the Zhenyuan era, at the age of eighty-six. His disciples placed his whole body in a pagoda for veneration.
州九華山化城寺地藏傳
釋地藏。姓金氏。新羅國王之支屬也。慈心而貌惡。穎悟天然。七尺成軀。頂聳奇骨。特高才力可敵十夫。嘗自誨曰。六籍寰中三清術內。唯第一義與方寸合。於時落髮涉海舍舟而徒。振錫觀方。邂逅至池陽。睹九子山焉。心甚樂之。乃逕造其峰得谷中之地。面陽而寬平。其土黑壤其泉滑甘。巖棲澗汲趣爾度日。藏嘗為毒螫端坐無念。俄有美婦人作禮饋藥云。小兒無知愿出泉以補過。言訖不見。視坐左右間潗㵫然。時謂為九子山神為涌泉資用也。其山天寶中李白游此。號為九華焉。俗傳山神婦女也。其峰多冒雲霧罕曾露頂歟。藏素願持四大部經。遂下山至南陵。有信士為繕寫。得以歸山。至德年初有諸葛節。率村父自麓登高。深極無人。云日鮮明。居唯藏孤。然閉目石室。其房有折足鼎。鼎中白土和少米烹而食之。郡老驚歎曰。和尚如斯苦行。我曹山下列居之咎耳。相與同構禪宇。不累載而成大伽藍。建中初張公嚴典是邦。仰藏之高風因移舊額。奏置寺焉。本國聞之率以渡海相尋。其徒且多無以資歲。藏乃發石得土。其色青白不磣如面而供眾食。其眾請法以資神。不以食而養命。南方號為枯槁眾。莫不宗仰。龍潭之側有白墡硎。取之無盡。以貞元十九年夏。忽召眾告別。罔知攸往。但聞
【現代漢語翻譯】 現代漢語譯本 釋地藏（釋：尊稱，地藏：指地藏菩薩）。姓金氏（金氏：姓氏），是新羅國（新羅國：古代朝鮮半島國家）國王的支屬。他心地慈悲但相貌醜陋，天資聰穎。身高七尺，頭頂隆起奇特的骨骼，才力超群，可抵擋十個人。他曾自勉說：『六經（六經：儒家經典）囊括世間，三清（三清：道教對所尊奉的三位天神的合稱）之術包含其中，只有第一義（第一義：佛教用語，指最高的真理）與我的心意相合。』於是剃髮出家，渡海乘船，然後徒步前行，拄著錫杖四處遊方。偶然來到池陽（池陽：地名，今安徽省池州市），看到九子山（九子山：即九華山）的景色，心中非常喜愛。便直接前往山峰，找到一處山谷中的地方，面向陽光，地勢寬闊平坦，土壤是黑色的沃土，泉水清澈甘甜。他便在巖洞中居住，從山澗中取水，過著清靜的生活。地藏曾被毒蟲叮咬，便端坐不動，心中不起任何雜念。不久，出現一位美麗的婦人，向他行禮並贈送藥物，說：『小兒無知，願意獻出泉水來彌補過失。』說完就不見了。檢視他所坐的地方，泉水汩汩涌出。當時人們認為這是九子山神涌出泉水來資助他。天寶年間（天寶年間：唐玄宗年號），李白（李白：唐代詩人）曾遊覽此山，稱之為九華山。民間傳說山神是婦女。山峰大多被雲霧籠罩，很少露出山頂。地藏一直希望能夠誦持《四大部經》（四大部經：指佛教經典），於是下山到南陵（南陵：地名，今安徽省南陵縣），有信徒為他繕寫經書，他得以帶回山中。至德初年（至德初年：唐肅宗年號），有諸葛節（諸葛節：人名）率領村民從山腳登上高處，深入山中卻不見人煙，只有陽光明媚。只見地藏獨自一人居住在封閉的石室中，房間里有一隻缺腿的鼎，鼎中用白土和少量米一起煮著吃。郡里的老人驚歎道：『和尚如此苦行，我們住在山下實在是罪過。』於是大家共同建造禪房，沒過幾年就建成了一座大伽藍（伽藍：寺廟）。建中初年（建中初年：唐德宗年號），張公嚴（張公嚴：人名）擔任此地的長官，仰慕地藏的高尚品德，於是更改了舊的匾額，上奏朝廷在此設定寺廟。本國（本國：指新羅國）的人聽說后，紛紛渡海前來尋訪。他的弟子越來越多，沒有足夠的物資來維持生計。地藏便在石頭中發現了一種土，顏色青白，像麵粉一樣細膩，可以供眾人食用。他的弟子們請求他講法來滋養精神，而不是依靠食物來維持生命。南方稱他們為『枯槁眾』，無不尊敬仰慕。龍潭（龍潭：地名）旁邊有一種白色的黏土礦，取之不盡。貞元十九年（貞元十九年：唐德宗年號）夏天，地藏忽然召集眾人告別，沒有人知道他要去哪裡，只聽到...
【English Translation】 English version The Biography of Dizang at Huacheng Temple on Mount Jiuhua, Chizhou 釋Dizang (釋: honorific title, Dizang: refers to Ksitigarbha Bodhisattva), whose surname was Jin (金氏: surname), was a descendant of the king of Silla (新羅國: ancient Korean kingdom). He was compassionate but ugly in appearance, and naturally intelligent. He was seven feet tall, with a peculiar bone protruding from the top of his head. He possessed extraordinary strength, capable of matching ten men. He often admonished himself, saying, 'The Six Classics (六經: Confucian classics) encompass the world, and the arts of the Three Purities (三清: Taoist term for the three highest deities) are contained within them. Only the First Principle (第一義: Buddhist term for the ultimate truth) aligns with my heart.' Thereupon, he shaved his head, crossed the sea by boat, and then traveled on foot, shaking his staff and observing the land. He happened to arrive at Chiyang (池陽: place name, present-day Chizhou City, Anhui Province), and upon seeing the scenery of Mount Jiuzi (九子山: i.e., Mount Jiuhua), his heart was filled with joy. He went directly to the peak and found a place in a valley, facing the sun, wide and flat, with black fertile soil and clear, sweet spring water. He lived in a rock cave, drawing water from the mountain stream, leading a simple life. Dizang was once stung by a poisonous insect, but he sat still without any distracting thoughts. Soon, a beautiful woman appeared, bowed to him, and offered medicine, saying, 'My ignorant child wishes to offer spring water to make amends for his mistake.' After speaking, she disappeared. Looking around the place where he was sitting, spring water gurgled forth. At that time, people believed that the mountain god of Mount Jiuzi had caused the spring water to emerge to support him. During the Tianbao era (天寶年間: reign era of Emperor Xuanzong of Tang), Li Bai (李白: Tang Dynasty poet) visited this mountain and named it Mount Jiuhua. Folk legends say that the mountain god is a woman. The peaks are often shrouded in clouds and rarely reveal their summits. Dizang had always wished to uphold the Four Great Sutras (四大部經: refers to Buddhist scriptures), so he went down the mountain to Nanling (南陵: place name, present-day Nanling County, Anhui Province), where a believer transcribed the scriptures for him, which he was able to bring back to the mountain. In the early years of the Zhide era (至德初年: reign era of Emperor Suzong of Tang), Zhuge Jie (諸葛節: personal name) led villagers to climb high from the foot of the mountain, penetrating deep into the mountains but seeing no one, only bright sunshine. They saw Dizang living alone in a closed stone chamber, with a broken-legged tripod in the room, in which he cooked white clay mixed with a small amount of rice to eat. The elders of the county exclaimed, 'The monk practices such asceticism; it is our fault to live below the mountain.' So they jointly built a meditation hall, and within a few years, they built a large Sangharama (伽藍: temple). In the early years of the Jianzhong era (建中初年: reign era of Emperor Dezong of Tang), Zhang Gongyan (張公嚴: personal name) served as the local official. Admiring Dizang's noble character, he changed the old plaque and petitioned the court to establish a temple here. People from his native country (本國: refers to Silla) heard of this and came across the sea to seek him out. His disciples became increasingly numerous, and there were not enough supplies to sustain them. Dizang then discovered a type of soil in the stones, which was bluish-white in color, as fine as flour, and could be used to feed the people. His disciples asked him to preach the Dharma to nourish their spirits, rather than relying on food to sustain their lives. The people of the South called them the 'Emaciated Assembly,' and all revered and admired them. Next to Dragon Pool (龍潭: place name) was a white clay mine, which was inexhaustible. In the summer of the nineteenth year of the Zhenyuan era (貞元十九年: reign era of Emperor Dezong of Tang), Dizang suddenly summoned the assembly to bid farewell, and no one knew where he was going, only hearing...
山嗚石隕扣鐘嘶嗄。如趺而滅。春秋九十九。其尸坐于函中。洎三稔開將入塔。顏貌如生。舉舁之動骨節。若撼金鎖焉。乃立小浮圖于南臺。是藏宴坐之地也。時徴士右拾遺費冠卿序事存焉。大中中僧應物亦紀其德哉。
唐婺州金華山神暄傳
釋神暄俗姓留建陽人也。幼而沉靜非問不言。客遊婺女入開元寺。志願出家焉。無何本郡太守入寺訪其師。見暄神彩朗練。太守善相人也。顧之數四。且曰。是子真出塵之器。異日承受深法千眾圍繞。必超上果非凡氣也。乃誦七佛俱胝神咒昏曉不絕。納戒畢於金華山北洞百家巖有石穴暄居中止息。不構庵室作露地頭陀。復無床榻。然有神人吐紫色雲氣。而高覆之。遐望冉冉猶獨柱觀焉。其神人時來問道。拱手白暄曰。赤松洞之東峰有林泉卓異。師可居之否。暄隨請往住數年。越多徴瑞。貞元二年遇志賢禪師問暄。如此持誦魔事必生。欲滅魔怨須識身本。身本既真無魔無佛。豁然開悟理事俱成。神咒功倍。元和八年范揚中丞知仰遣使赍乳香氈罽器皿施暄。並回施現前大眾。次中書舍人王仲。請于大云寺為眾受菩薩戒。十二載平昌孟簡尚書。自會稽甄請不赴。八月俄回舊山人莫詳測。倏云示滅。春秋七十六。弟子建塔焉。一云。暄在金華山北多寒少陽。神人問曰。師須何
物。曰吾在山之陰苦於凜冽神曰。小事耳。至夜聞暄闐之聲。明旦見一小峰移矣。
唐澧州開元寺道行傳
釋道行。姓楊。桂陽人也。自生已來神府聰利肌體冰雪如也。年甫十二心誓慕道。于南嶽般若道場受學。于鐘陵求訣。自默證法號自在三昧。由此布納蒲鞋用資殘息而已。就澧陽西南伐木為室。方丈而居。虎豹多伏于床榻之間。後有赍材殖為營堂宇。曾未浹旬一皆周具。視之寂無人焉。始知鬼神舍材輸力也。太守苦召居州治開元寺。未久元和十五年終。年六十九。焚舍利建塔焉。
唐徐州安豐山懷空傳
釋懷空。姓梁氏閬州人也。幼適本州耆阇山廣福院削染。得戒之後遊方慕學。于大寂禪法洗然明暢。后至彭城安豐山掛錫。宴默不數載間成大伽藍。嘗有一僧乘空而至。繞垣墻不息。或躡蓮華或時履地。人或瞻睹。數日之後禮辭空。且曰。我三五稔卻來依附。言訖不見。空以興元元年滅度。春秋八十八。長慶元年二月方遷入塔云。
唐洛京慧林寺圓觀傳
釋圓觀。不知何許人也。居於洛宅。率性疏簡或勤梵學。而好治生獲田園之利。時謂之空門猗頓也。此外施為絕異。且通音律。大曆末與李源為忘形之友源父憕居守。天寶末陷於賊中。遂將家業舍入洛城北慧林寺。即憕之別墅
【現代漢語翻譯】 現代漢語譯本 某物（物）：有人說自己在山北面（山之陰）感到寒冷（凜冽），神（神）說：『這是小事一樁。』（小事耳）到了晚上，聽到喧鬧的聲音（暄闐之聲）。第二天早上看見一座小山峰被移走了（移矣）。
唐澧州開元寺道行傳
釋道行（釋道行），姓楊（楊），桂陽（桂陽）人。自從出生以來，神識清明聰慧（神府聰利），肌膚如冰雪般潔白（肌體冰雪如也）。十二歲時就立志向佛（心誓慕道），在南嶽般若道場（南嶽般若道場）學習，在鐘陵（鐘陵）尋求佛法要訣（求訣）。自己默默領悟（默證）法號為自在三昧（自在三昧）。從此以後穿著粗布鞋（布納蒲鞋），用它來維持生命（用資殘息而已）。在澧陽（澧陽）西南砍伐樹木建造房屋（伐木為室），只有一丈見方（方丈而居）。老虎和豹子經常趴在他的床榻之間（虎豹多伏于床榻之間）。後來有人送來木材，幫助他建造殿堂房屋（赍材殖為營堂宇），不到十天就全部完備（曾未浹旬一皆周具）。看來看去沒有一個人（視之寂無人焉）。這才知道是鬼神送來木材，出力幫助他（鬼神舍材輸力也）。太守（太守）多次邀請他居住在州府的開元寺（開元寺）。沒過多久，元和十五年（元和十五年）去世，享年六十九歲（年六十九）。火化后得到舍利（焚舍利），建造佛塔來供奉（建塔焉）。
唐徐州安豐山懷空傳
釋懷空（釋懷空），姓梁（梁），閬州（閬州）人。小時候在本州的耆阇山廣福院（耆阇山廣福院）剃度出家（削染）。受戒之後，四處遊歷學習佛法（遊方慕學），對於大寂禪法（大寂禪法）理解得非常透徹明白（洗然明暢）。後來到彭城（彭城）的安豐山（安豐山）掛單居住（掛錫），安靜地修行（宴默）。沒過幾年就建成了一座大寺廟（大伽藍）。曾經有一個僧人乘著空飛來（乘空而至），繞著寺廟的圍墻不停地轉（繞垣墻不息），有時踩著蓮花（躡蓮華），有時走在地上（履地）。有人看到（瞻睹）了。幾天之後，向懷空（空）行禮告辭（禮辭空），並且說：『我三十五年後（三五稔）會再來依附您（依附）。』說完就不見了（言訖不見）。懷空（空）在興元元年（興元元年）去世（滅度），享年八十八歲（春秋八十八）。長慶元年（長慶元年）二月才遷入佛塔（遷入塔）。
唐洛京慧林寺圓觀傳
釋圓觀（釋圓觀），不知道是哪裡人（不知何許人也）。居住在洛陽（洛宅）。天性放縱不拘小節（率性疏簡），有時勤奮地學習佛經（勤梵學），喜歡經營產業，獲取田園的利益（好治生獲田園之利），當時人們稱他為空門中的猗頓（空門猗頓）。此外，他的所作所為非常獨特（施為絕異），而且精通音律（通音律）。大曆末年（大曆末），與李源（李源）成為不分彼此的朋友（忘形之友）。李源（李源）的父親李憕（李憕）擔任地方長官（居守）。天寶末年（天寶末），李憕（李憕）被叛賊所俘虜（陷於賊中），於是將家業捐獻出來，建在洛陽城北的慧林寺（慧林寺），那裡原來是李憕（李憕）的別墅（別墅）。
【English Translation】 English version Thing (物): Someone said he was suffering from the cold (凜冽) on the north side of the mountain (山之陰), and the god (神) said, 'It's a small matter.' (小事耳) At night, he heard a noisy sound (暄闐之聲). The next morning, he saw a small peak being moved away (移矣).
Biography of Daoxing of Kaiyuan Temple in Lizhou during the Tang Dynasty
釋 Daoxing (釋道行), whose surname was Yang (楊), was a native of Guiyang (桂陽). Since birth, his spirit was clear and intelligent (神府聰利), and his skin was as white as ice and snow (肌體冰雪如也). At the age of twelve, he vowed to devote himself to Buddhism (心誓慕道), studied at the Prajna Dojo of Mount Nan (南嶽般若道場), and sought the secrets of Buddhism in Zhongling (鐘陵). He silently realized (默證) the Dharma name as Samadhi of Freedom (自在三昧). From then on, he wore coarse cloth shoes (布納蒲鞋) to sustain his life (用資殘息而已). He cut down trees in the southwest of Liyang (澧陽) to build a room (伐木為室), only one square zhang in size (方丈而居). Tigers and leopards often lay between his bed (虎豹多伏于床榻之間). Later, someone brought wood to help him build halls and houses (赍材殖為營堂宇), and everything was completed in less than ten days (曾未浹旬一皆周具). Looking around, there was no one there (視之寂無人焉). Only then did he realize that ghosts and gods had sent wood and helped him with their strength (鬼神舍材輸力也). The prefect (太守) repeatedly invited him to live in Kaiyuan Temple (開元寺) in the state government. Not long after, he passed away in the fifteenth year of Yuanhe (元和十五年), at the age of sixty-nine (年六十九). After cremation, he obtained sarira (焚舍利), and a pagoda was built to enshrine it (建塔焉).
Biography of Huaikong of Anfeng Mountain in Xuzhou during the Tang Dynasty
釋 Huaikong (釋懷空), whose surname was Liang (梁), was a native of Langzhou (閬州). As a child, he was tonsured at Guangfu Temple on Qisha Mountain (耆阇山廣福院) in his native state (削染). After receiving the precepts, he traveled around to study Buddhism (遊方慕學), and he understood the Chan Dharma of Daji (大寂禪法) very thoroughly (洗然明暢). Later, he stayed at Anfeng Mountain (安豐山) in Pengcheng (彭城) (掛錫), and quietly practiced (宴默). In a few years, he built a large monastery (大伽藍). Once, a monk came flying through the air (乘空而至), circling the walls of the temple non-stop (繞垣墻不息), sometimes stepping on lotus flowers (躡蓮華), and sometimes walking on the ground (履地). Some people saw it (瞻睹). A few days later, he bowed and bid farewell to Huaikong (空) (禮辭空), and said, 'I will come back to rely on you in thirty-five years (三五稔).' (依附) After saying that, he disappeared (言訖不見). Huaikong (空) passed away (滅度) in the first year of Xingyuan (興元元年), at the age of eighty-eight (春秋八十八). In February of the first year of Changqing (長慶元年), he was moved into the pagoda (遷入塔).
Biography of Yuanguan of Huilin Temple in Luoyang during the Tang Dynasty
釋 Yuanguan (釋圓觀), it is not known where he was from (不知何許人也). He lived in Luoyang (洛宅). He was naturally unrestrained and informal (率性疏簡), sometimes diligently studied Buddhist scriptures (勤梵學), and liked to manage industries and obtain the benefits of fields and gardens (好治生獲田園之利). At that time, people called him the Yidun (猗頓) of the Buddhist community (空門). In addition, his actions were very unique (施為絕異), and he was proficient in music (通音律). At the end of the Dali era (大曆末), he became an inseparable friend (忘形之友) with Li Yuan (李源). Li Yuan's (李源) father, Li Cheng (李憕), served as a local official (居守). At the end of the Tianbao era (天寶末), Li Cheng (李憕) was captured by rebels (陷於賊中), so he donated his family property and built Huilin Temple (慧林寺) in the north of Luoyang, which was originally Li Cheng's (李憕) villa (別墅).
也。以為公用無盡財也。但日給一器。隨僧眾飲食而已。如此三年。源好服食。忽約觀游蜀青城峨眉等山洞求藥。觀欲游長安由斜谷路。李欲自荊入峽。爭此二途。半年未決。李曰。吾已不事王侯。行不願歷兩京道矣。觀曰。行無固必請從子命。遂自荊上峽行次南浦。泊舟見數婦女絳達錦珰負罌而汲。觀俯首而泣曰。某不欲經此者恐見此婦人也。李曰。自上峽來此徒不少。奚獨泣為觀曰。其孕婦王氏者是某託身之所也。已逾三載尚未解㝃。唯以吾未來故。今既見矣。命有所歸。釋氏所謂循環者也。請君用符咒遣其速生。且少留行舟葬吾山谷。其家浴兒時亦望君訪臨。若相顧一笑。是識認君也。后十二。年當中秋月夜。專于錢塘天竺寺外。乃是與君相見之期也。李追悔此之一行致觀到此哀慟殆絕。召孕婦告以其事。婦人喜躍還。頃之親族畢集。以枯魚濁酒饋於水濱。李往授符水。觀具其沐浴新其衣裝。觀其死矣孕婦生焉。李三日往看新兒。襁抱就明果致一笑。李泣具告王氏。王氏厚葬觀。明日李回棹歸慧林寺。詢問弟子方知已理命矣李常念杭州之約。至期到天竺山寺。其夜桂魄皎然。忽聞葛洪井畔有牧童歌竹枝者。乘牛扣角。雙髻短衣。徐至寺前。乃觀也。李趨拜曰。觀公健否。曰李公真信士。我與君殊途。慎勿相近。
君俗緣未盡但且勤修。不墮即遂相見。李無由序語。望之澘然。觀又歌竹枝。杳䮍前去。詞切調高莫知所謂。嘆曰。真得道之僧也。咫尺懸隔聖凡路殊。諒有之乎初源忿父遇害賊庭。時方八歲為群賊所虜。流浪南北展轉人家。凡六七年歸於近親。代宗聞之授河府掾。源遂絕酒肉不婚娶。不役童僕。常依慧林寺寓一室。隨僧齋食。先命穴其野以備終制。時時往眠其間。至於榮辱是非一皆均等也。時相國李公德裕表薦之。遂授諫議大夫。於時源已年八十餘矣。抗表不起。二年而卒。長慶二年也。
系曰。圓觀未死。先寄胎者。聞必不信何耶。違諸聖教也。嘗聞閩尼多許。族姓家婦女為兒。云便來也。及終有以朱題髀。當日有家生子。身有赤文便來二字焉。此類亦多。莊子所謂曲士不可與語道者。束于教也。其或竺干異計有教未來。佛或別會曾談。見有我宗自許。若然者未可定執已行之教矣。其如觀也果證高深。同智論中多種不思議也。心思言議千里難追矣。
唐江州廬山五老峰法藏傳
釋法藏。俗姓周氏。南康人也。稚齡爽俊始研尋史籍。而於醫方明得其工巧。同支法存之妙用焉。有門僧臥疾。幾云不救。藏切脈處方。信宿平復。其僧多接談玄。自爾萌出塵之意。年已長矣。懇辭親投本郡平田山寶積院
【現代漢語翻譯】 現代漢語譯本： 『你塵世的緣分還未了結，但要勤奮修行。不墮落就能相見。』這是李無由的序言。望著他，我淚流滿面。圓觀又唱起了竹枝歌，飄然離去。歌詞哀切，曲調高亢，不知所云。我嘆息道：『真是得道的高僧啊！』咫尺之間，聖凡之路卻如此不同。或許真有這樣的事吧。初源在父親遇害的賊人庭院中，當時年僅八歲，被一群賊人擄走，流浪南北，輾轉于各家，大約六七年後才回到近親家中。代宗皇帝聽說了這件事，授予他河府掾的官職。初源於是戒絕酒肉，不娶妻，不役使童僕，常住在慧林寺的一個房間里，跟隨僧人一起齋戒吃飯。他事先命人在野外挖好墓穴，以備身後之用，時常去那裡睡覺。對於榮辱是非，他都一視同仁。當時宰相李德裕向皇帝推薦他，於是被授予諫議大夫的官職。那時初源已經八十多歲了，他上書推辭，沒有就任，兩年後去世，那是長慶二年。
系曰：圓觀還沒死，就先寄託胎兒，聽到的人一定不相信，為什麼呢？因為這違背了諸聖的教誨。我曾經聽說閩地尼姑很多，氏族姓氏家的婦女為兒子，說（圓觀）就要來了。等到（孩子）出生，有人用硃砂在（孩子）大腿上題字，當日有家生子，身上有紅色文字寫著『便來』二字。此類事情很多。《莊子》所說的『井底之蛙不可以語于海者，拘於虛也』，就是被教條束縛了。或許竺乾（印度）有不同的說法，有教義還沒有傳入，佛或許在別的場合曾經談論過，看到有人自我標榜，如果是這樣，就不能固執于已經奉行的教義了。至於圓觀，如果他確實證得了高深的境界，就像《同智論》中有很多不可思議的事情一樣，心思言語難以追趕啊。
唐江州廬山五老峰法藏傳
釋法藏（釋法藏，佛教僧侶），俗姓周氏，南康人。從小就聰明俊秀，開始研究史書典籍，尤其精通醫術，深得其中的精妙之處，與同族的法存（法存，人名）的妙用一樣。有個僧人臥病在床，幾乎沒救了，法藏切脈處方，沒過幾天就痊癒了。那個僧人經常和他談論玄理，從此萌生了出世的念頭。年紀大了，懇求辭別親人，投奔本郡平田山寶積院（寶積院，寺廟名稱）。
【English Translation】 English version: 'Your worldly ties are not yet exhausted, but you should diligently cultivate yourself. If you do not fall, we shall meet again.' This is Li Wuyou's preface. Looking at him, I was filled with tears. Yuanguan then sang a Bamboo Branch song and drifted away. The lyrics were mournful, and the melody was high-pitched, but I did not understand what he was saying. I sighed and said, 'Truly, he is an enlightened monk!' Though only a short distance apart, the paths of the saint and the mortal are so different. Perhaps such things are true. Chuyuan was in the courtyard of the thieves who killed his father. He was only eight years old at the time and was captured by a group of thieves, wandering north and south, staying in various homes. After about six or seven years, he returned to his close relatives. Emperor Daizong heard of this and granted him the position of Yuan of the River Prefecture. Chuyuan then abstained from wine and meat, did not marry, and did not employ servants. He often lived in a room in Huilin Temple (Huilin Temple, temple name), eating vegetarian meals with the monks. He had a grave dug in the wilderness in advance to prepare for his death and often went there to sleep. He treated honor and disgrace, right and wrong, equally. At that time, Chancellor Li Deyu recommended him to the emperor, and he was granted the position of Grand Master of Remonstrance. At that time, Chuyuan was already over eighty years old. He submitted a memorial declining the position and did not take office. He died two years later, in the second year of Changqing.
It is said: Yuanguan had not died, but had already entrusted himself to a fetus. Those who hear this will surely not believe it. Why? Because it violates the teachings of the saints. I have heard that there are many nuns in Min, and women from clans and families say that (Yuanguan) is coming for their sons. When the child was born, someone wrote characters on the child's thigh with cinnabar. On that day, a child was born into a family with red characters on his body that read 'Will come'. There are many such cases. What Zhuangzi called 'A frog in a well cannot be talked to about the sea, because it is confined to the void' is being bound by dogma. Perhaps Zhugan (India) has different sayings, and there are teachings that have not yet been introduced. The Buddha may have talked about it on other occasions, seeing someone who boasts of themselves. If so, one cannot stubbornly adhere to the teachings that have already been practiced. As for Yuanguan, if he has indeed attained a profound state, just as there are many inconceivable things in the Samadhiraja Sutra, thoughts and words are difficult to catch up with.
Biography of Shifa Zang of Wulao Peak, Lushan Mountain, Jiangzhou, Tang Dynasty
The Buddhist monk Shifa Zang (Shifa Zang, a Buddhist monk), whose secular surname was Zhou, was from Nankang. From a young age, he was intelligent and handsome, and began to study historical books and classics. He was particularly proficient in medicine, deeply understanding its subtleties, just like the wonderful applications of his clansman Facun (Facun, a person's name). A monk was bedridden and almost beyond saving. Fazang took his pulse and prescribed a prescription, and he recovered in a few days. That monk often talked to him about metaphysics, and from then on, he developed the intention to renounce the world. When he was old, he earnestly bid farewell to his relatives and went to Baoji Temple (Baoji Temple, temple name) on Pingtian Mountain in his prefecture.
從愿師下。受教納戒。后游謁大寂禪師。言喻若石之投水。翛然北下廬山登五老峰。愛其靈異獨止寒林。采橡栗掬溪澗。聊延形氣而止數年有二仙乘雲而來。終日談論。或留宵宿。或經月不來。或繼日而至。他人有見者旁說不同。及乎學僧臻萃全無軌跡。又一日告辭藏云。且歸山去師當好住。由是道且馨香檀越共營一院。寶曆中示滅。年八十二。其年三月四日入塔云。
系曰。藏隱五老峰。時二仙來終日談論者何。通曰。昔劉向輯列仙云。若干人見於內典歟。又裴周桐柏三真人弟子。各半學佛法可非來問道乎。詩中草蟲之應阜螽同也。
唐洛陽香山寺鑒空傳
釋鑒空。俗姓齊。吳郡人也。少小苦貧雖勤于學而寡記持。壯歲為詩不多靡麗。常困游吳楚間。已四五年矣。干謁侯伯所潤無幾。錢或盈貫則必病生。用罄方差。元和初游錢塘屬其荒儉。乃議求餐于天竺寺。至孤山寺西餒甚不前。因臨流雪涕悲吟數聲。俄有梵僧臨流而坐。顧空笑曰。法師秀才旅遊滋味足未。空曰。旅遊滋味則已足矣。法師之呼一何乖謬。蓋以空未為僧時名君房也。梵僧曰。子不憶講法華經于同德寺乎。空曰。生身已四十五歲矣。盤桓吳楚間未嘗涉京口。又何洛中之說。僧曰。子應為飢火所燒不暇憶故事。遂探囊出一棗。大如拳
【現代漢語翻譯】 現代漢語譯本： 從愿師那裡，鑒空（Jiankong）接受了教導並受了戒。之後他遊歷拜訪了大寂禪師（Daji Chanshi），他的領悟就像石頭投入水中一樣迅速。然後他悠然地向北前往廬山，登上了五老峰（Wulao Feng）。他喜愛那裡的靈異，獨自居住在寒冷的樹林中，採摘橡子和栗子，從溪澗中取水，勉強維持生命。幾年后，有兩位仙人乘雲而來，整天與他談論，有時留宿，有時一個月不來，有時連續幾天都來。其他人看到后，說法不一。等到前來學習的僧人聚集時，仙人就完全沒有軌跡了。又有一天，鑒空告別藏云（Cangyun），說：『我要回山裡去了，師父您好好住著。』因此，他的道行更加馨香，檀越（Tan Yue，施主）們共同建造了一座寺院。寶曆年間，鑒空示寂，享年八十二歲。當年三月四日入塔安葬。 系曰：藏云隱居在五老峰，當時兩位仙人來與他終日談論，這是為什麼呢？ 通曰：過去劉向（Liu Xiang）編輯《列仙傳》（Liexian Zhuan）時說，這些人是否在內典（Neidian，佛教經典）中出現過呢？還有裴周（Pei Zhou）、桐柏三真人（Tongbai San Zhenren）的弟子，各自學習了一半的佛法，難道不是來問道的嗎？這就像詩中的草蟲應和阜螽一樣。 唐洛陽香山寺鑒空傳 釋鑒空（Shi Jiankong），俗姓齊，是吳郡人。他從小家境貧寒，雖然勤奮學習，但記憶力很差。壯年時寫的詩歌不多，也不華麗，經常困頓地遊歷于吳楚一帶，已經四五年了。拜訪侯伯，得到的資助很少。錢如果超過一貫，就一定會生病，用完才會好轉。元和初年，他遊歷到錢塘，正趕上那裡荒涼貧困，於是打算到天竺寺（Tianzhusi）求食。走到孤山寺（Gushan Si）西邊時，飢餓難忍，無法前進。於是他臨著溪流，擦著眼淚，悲傷地吟誦了幾聲。忽然有一位梵僧臨流而坐，看著鑒空笑著說：『法師秀才，旅遊的滋味足夠了嗎？』鑒空說：『旅遊的滋味已經足夠了。法師的稱呼真是奇怪。』因爲鑑空未出家時名叫君房。梵僧說：『你不記得在同德寺（Tongde Si）講《法華經》（Fahua Jing）了嗎？』鑒空說：『我今年已經四十五歲了，一直在吳楚一帶徘徊，從未到過京口，又怎麼會有洛陽的事情呢？』僧人說：『你應該是被飢火燒昏了頭，沒空回憶過去的事情了。』於是從囊中取出一顆棗，大如拳頭。
【English Translation】 English version: Jiankong received teachings and took vows under Master Yuan. Later, he traveled to visit Chan Master Daji, where his understanding was as swift as a stone thrown into water. He then leisurely went north to Mount Lu, ascending the Five Old Men Peak (Wulao Feng). He loved its spiritual wonders and lived alone in the cold forest, gathering acorns and chestnuts, and drawing water from the streams to barely sustain himself. After several years, two immortals came riding on clouds, discussing matters with him all day long, sometimes staying overnight, sometimes not coming for a month, and sometimes arriving for several consecutive days. Others who saw them had different accounts. When the monks who came to study gathered, the immortals disappeared completely. One day, Jiankong bid farewell to Cangyun, saying, 'I am going back to the mountain; please stay well, Master.' As a result, his virtue became more fragrant, and the Tan Yue (benefactors) jointly built a monastery. During the Baoli era, Jiankong passed away at the age of eighty-two. He was entombed in a pagoda on the fourth day of the third month of that year. A commentary says: Cangyun lived in seclusion on the Five Old Men Peak. Why did two immortals come to discuss matters with him all day long? Tong replied: In the past, Liu Xiang compiled 'Biographies of Immortals' (Liexian Zhuan). Have these people appeared in the Inner Canon (Neidian, Buddhist scriptures)? Also, the disciples of Pei Zhou and the Three True Men of Tongbai (Tongbai San Zhenren) each studied half of the Buddha's teachings. Could they not have come to ask about the Way? This is like the grass insects in the poems responding to the locusts. Biography of Shi Jiankong of Xiangshan Temple in Luoyang, Tang Dynasty Shi Jiankong, whose secular surname was Qi, was a native of Wujun. He was poor from a young age, and although he studied diligently, his memory was poor. In his prime, he wrote few poems, and they were not ornate. He often traveled in hardship between Wu and Chu for four or five years. He received little support from visiting lords and nobles. If he had more than a string of coins, he would get sick, and he would only recover when he had spent it all. In the early years of the Yuanhe era, he traveled to Qiantang, where he encountered famine and poverty. He then planned to seek food at Tianzhu Temple (Tianzhusi). When he reached the west of Gushan Temple (Gushan Si), he was so hungry that he could not go on. So he faced the stream, wiped away his tears, and sadly recited a few lines. Suddenly, a Brahman monk sat by the stream, looked at Jiankong, and smiled, saying, 'Master scholar, have you had enough of the taste of traveling?' Jiankong said, 'I have had enough of the taste of traveling. Why is the Master's address so strange?' Because Jiankong's name before he became a monk was Junfang. The Brahman monk said, 'Don't you remember lecturing on the 'Lotus Sutra' (Fahua Jing) at Tongde Temple (Tongde Si)?' Jiankong said, 'I am already forty-five years old, and I have been wandering around Wu and Chu. I have never been to Jingkou, so how could there be anything about Luoyang?' The monk said, 'You must be burned by the fire of hunger and have no time to recall the past.' Then he took out a jujube from his bag, as big as a fist.
許。曰此吾國所產。食之者。上智知過去未來事。下智止於知前生事耳。空饑極食棗。掬泉飲之。忽欠呻枕石而寢。頃刻乃悟。憶講經于同德寺如昨日焉。因增涕泣問僧曰。震和尚安在。曰專精未至再為蜀僧矣。今則斷攀緣也。神上人安在。曰前愿未滿。悟法師焉在。曰豈不記香山石像前戲發大愿乎。若不證無上菩提。必愿為赳赳貴臣。昨聞已得大將軍矣。當時雲水五人唯吾得解脫。獨汝為凍餒之士也。空泣曰。某四十許年日唯一餐。三十餘年擁一褐。浮俗之事決斷根源。何期福不完乎坐于饑凍。僧曰。由師子座上廣說異端。使學空之人心生疑惑。戒珠曾缺膻氣微存。聲渾響清終不可致。質傴影曲報應宜然。空曰。為之奈何。僧曰。今日之事吾無計矣。他生之事警于吾子焉乃探缽囊取一鑒。背面皆瑩徹。謂空曰。要知貴賤之分修短之期佛法興贊吾道盛衰。宜一鑒焉。空覽照久之。謝曰。報應之事榮枯之理。謹知之矣。僧收鑒入囊。遂挈而去。行十餘步旋失所在。空是夕投靈隱寺出家受具足戒後周游名山愈高苦節。大和元年詣洛陽。于龍門天竺寺遇河東柳珵。親說厥由向珵。珵聞空之說事皆不常。且甚奇之。空曰。我生世七十有七。僧臘三十二。持缽乞食尚九年在世。吾舍世之日佛法其衰乎。珵詰之。默然無答。乃索䄇
【現代漢語翻譯】 現代漢語譯本： 僧人說：『這是我們國家所產的棗子。吃了它，上等智慧的人能知道過去和未來的事情，下等智慧的人也至少能知道前生的事情。』 空飢餓到了極點，吃了棗子，捧起泉水喝了下去，忽然打了個哈欠，枕著石頭睡著了。頃刻間醒悟，回憶起在同德寺講經的事情，彷彿就在昨天一樣。因此更加涕淚橫流，問僧人說：『震和尚現在在哪裡？』 僧人說：『因為專精修行還不到位，再次轉世為蜀地的僧人了，現在已經斷絕了攀緣之心。』 『神上人現在在哪裡？』 僧人說：『之前的願望還沒有滿足。』 『悟法師現在在哪裡？』 僧人說：『難道你不記得在香山石像前開玩笑許下大愿的事情了嗎？如果不能證得無上菩提，必定要發願成為威武的貴族大臣。昨天聽說已經當上大將軍了。』 當時一起雲遊的五個人，只有我得到了解脫，只有你還在這裡受凍捱餓。』 空哭泣著說：『我四十多年來每天只吃一頓飯，三十多年來只穿一件粗布衣，對於世俗的事情已經徹底斷絕了根源，為什麼福報還不圓滿，竟然落到飢寒交迫的地步？』 僧人說：『因為你在師子座（lion throne，講經座位）上廣泛宣揚異端邪說，使得學習空性的人心中產生疑惑，戒律之珠曾經出現缺損，身上還殘留著腥膻之氣，聲音雖然渾厚但不夠清澈，終究無法達到純正的境界，身體傴僂，影子彎曲，這是理所當然的報應。』 空說：『那該怎麼辦呢？』 僧人說：『今天的事情我沒有辦法了，來生的事情希望你能引以為戒。』 於是從缽囊里取出一面鏡子，正反兩面都晶瑩透徹，對空說：『想要知道貴賤的命運，壽命的長短，佛法的興盛和我們道法的盛衰，應該照一照這面鏡子。』 空看了很久，感謝說：『關於報應的事情，榮華和枯萎的道理，我都知道了。』 僧人收起鏡子放入囊中，於是拿著它離開了。走了十幾步就突然消失了。空當晚在靈隱寺出家，受了具足戒，之後周遊名山，更加嚴格地遵守苦行。大和元年，前往洛陽，在龍門天竺寺遇到了河東人柳珵，詳細地向柳珵講述了事情的經過。柳珵聽了空所說的事情，都覺得不尋常，而且非常奇異。空說：『我今生七十七歲，僧臘三十二年，拿著缽乞討食物還有九年就要去世了，我去世的那天，佛法大概就要衰敗了吧。』 柳珵追問他，空沉默不語，於是索要筆。
【English Translation】 English version: The monk said, 'These are jujubes produced in our country. Those who eat them, the superiorly wise will know past and future events, and the inferiorly wise will only know about their past lives.' Kong, extremely hungry, ate the jujubes, scooped up spring water and drank it, then suddenly yawned, pillowed his head on a stone and fell asleep. In a moment, he awoke and recalled lecturing on scriptures at Tongde Temple as if it were yesterday. Therefore, he wept even more and asked the monk, 'Where is Monk Zhen now?' The monk said, 'Because his dedicated practice was not yet complete, he has been reborn as a monk in Shu again, and now he has severed all clinging thoughts.' 'Where is Superior Shen now?' The monk said, 'His previous vows have not been fulfilled.' 'Where is Dharma Master Wu now?' The monk said, 'Don't you remember joking about making a great vow before the stone statue at Xiangshan? If he could not attain Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment), he would vow to become a valiant noble minister. Yesterday, I heard that he has become a great general.' Of the five of us who traveled together at that time, only I have attained liberation, and only you are here suffering from cold and hunger.' Kong wept and said, 'For more than forty years, I have eaten only one meal a day, and for more than thirty years, I have worn only a coarse cloth robe. I have completely severed the roots of worldly affairs. Why is my merit not complete, that I have fallen into such a state of hunger and cold?' The monk said, 'Because you widely preached heterodox doctrines on the lion throne (lion throne, preaching seat), causing doubt in the minds of those who were learning emptiness. The pearl of precepts was once flawed, and the smell of fishiness still lingers. Although your voice is deep, it is not clear enough, and you can never achieve a pure state. Your body is hunched, and your shadow is crooked; this is the appropriate karmic retribution.' Kong said, 'What should I do?' The monk said, 'There is nothing I can do about today's affairs. I hope you will take warning for your future lives.' Then, he took out a mirror from his alms bowl, both sides of which were crystal clear, and said to Kong, 'If you want to know the fate of nobility and baseness, the length of life, the prosperity of the Buddha Dharma and the rise and fall of our Dao, you should look into this mirror.' Kong looked at it for a long time and thanked him, saying, 'I now understand the matters of karmic retribution and the principles of glory and decay.' The monk put the mirror back into his bag and then left with it. After walking more than ten steps, he suddenly disappeared. That night, Kong became a monk at Lingyin Temple, received the full precepts, and then traveled to famous mountains, observing ascetic practices even more strictly. In the first year of the Dahe era, he went to Luoyang and met Liu Cheng of Hedong at Tianzhu Temple in Longmen, and told Liu Cheng the whole story in detail. Liu Cheng heard what Kong said and found it all unusual and very strange. Kong said, 'I am seventy-seven years old in this life, have been a monk for thirty-two years, and have been begging for food with a bowl for nine years. On the day I pass away, the Buddha Dharma will probably decline.' Liu Cheng questioned him, but Kong remained silent, and then asked for a brush.
筆硯題數行於經藏北垣而去。曰興一沙衰恒河沙。兔而罝。犬而拏。牛虎相交與角牙。寶檀終不滅其華。
系曰。食梵僧之棗而知宿命者。與茹雪山之藥解諸國言音同也。覽鑒而知吉兇者。與窺圖澄涂麻掌同也。食棗臨鑒豈偶然耶。非常人之遇也。其空公題讖而答塞柳珵之問。驗在會昌之毀教矣。時武宗。勒僧尼反俗。計二十萬七千餘人。坼寺並蘭若共四萬七千有奇。故云興一沙衰恒河沙。兔在罝犬仍拏言殘害之甚。乙丑毀法丙寅厭代。佛法喻寶檀之樹終不絕其華蘤芬馥。故云也。茍非異人何以藏往考來之若是乎。
唐廣州羅浮山道行傳
釋道行。姓梅氏。會稽人也。父為越州衙吏。行弱齡知書。比成造秀。有僧分衛。行接之談道頗精禪觀。遂求出家。至四明山保壽院智幽所。稟訓進修。拾薪汲水。后游南嶽聞江西大寂道化。往親附焉。思養聖胎。見羅浮奇異。高三千丈。有七十石室七十二長溪。仙人仙禽玉樹朱草生於上半入海中。行居於石室默爾安禪。然或山精水怪往往驚鳴。行視之蔑如也。有老人容貌端正衣冠華楚。再拜稽顙云。我居此中僅二百載。今因師住冥感匪躬。逍遙脫苦歸人趣受樂矣。其感物多此類也。寶曆九載疾終。春秋九十五。其年九月十八日入塔焉。
唐潞州普滿傳
【現代漢語翻譯】 現代漢語譯本：在經藏北墻上題寫數行字后離去，寫道：『興盛如一粒沙，衰敗如恒河沙。兔子落入陷阱，狗也奮力抓捕。牛和老虎互相爭鬥，用角和牙齒對抗。寶檀樹最終不會失去它的光華。』
題跋說：『吃了梵僧的棗子而得知宿命的人，與服用雪山之藥而能理解各國語言的人一樣。觀看鏡子而知吉兇的人，與窺檢視澄在手掌上涂麻油一樣。吃棗和照鏡子難道是偶然的嗎？這是非常人所能遇到的。』那空公題寫的讖語，回答了塞柳珵的疑問，應驗在會昌年間的毀佛事件中。當時唐武宗，勒令僧尼還俗，總計二十萬七千餘人。拆毀寺廟和蘭若共四萬七千多所。所以說『興盛如一粒沙，衰敗如恒河沙。』兔子落入陷阱，狗仍然抓捕，是說殘害非常嚴重。乙丑年毀壞佛法，丙寅年武宗駕崩。佛法好比寶檀樹，最終不會斷絕它的花朵芬芳。所以這樣說。如果不是奇異之人，怎麼能像這樣洞察過去，考察未來呢？
《唐廣州羅浮山道行傳》
釋道行（釋：佛教僧侶的尊稱；道行：僧侶的法號），姓梅，會稽（會稽：古地名，今浙江紹興）人。他的父親是越州（越州：古地名，今浙江紹興）的衙吏。道行年幼時就懂得讀書，長大后才華出衆。有僧人前來乞食，道行接待他，談論佛道，精通禪觀。於是請求出家，到四明山（四明山：山名，在今浙江寧波）保壽院（保壽院：寺廟名）智幽（智幽：僧侶法號）處，接受教誨，努力修行，砍柴打水。後來遊歷南嶽（南嶽：山名，即衡山），聽說江西大寂（大寂：即馬祖道一，禪宗大師）的道法，前往親近他，思考如何養育聖胎。他認為羅浮山（羅浮山：山名，在今廣東博羅）非常奇異，高三千丈，有七十個石室，七十二條長溪。仙人、仙禽、玉樹、朱草生長在上半部分，深入海中。道行居住在石室中，默默地安禪。然而有時山精水怪常常驚叫鳴響，道行視而不見。有一位老人，容貌端正，衣冠華麗，再次拜倒叩頭說：『我居住在這裡將近二百年了，現在因為師父您住在這裡，我深受感動，擺脫了痛苦，前往人道享受快樂了。』他所感化的事物大多是這類情況。寶曆九年（寶曆：唐敬宗的年號）生病去世，享年九十五歲。那年九月十八日入塔安葬。
《唐潞州普滿傳》
【English Translation】 English version: He wrote several lines on the north wall of the scripture repository and left, saying: 'Prosperity is like a grain of sand, decline is like the sands of the Ganges. The rabbit falls into the snare, the dog also struggles to seize. The ox and tiger fight each other, confronting with horns and teeth. The precious sandalwood will never lose its splendor.'
The inscription says: 'The one who knows his past life by eating the jujube of a Buddhist monk is the same as the one who understands the languages of all countries by taking the medicine of the Snow Mountain. The one who knows good and bad fortune by looking at a mirror is the same as the one who peeks at Tu Cheng's sesame oil-covered palm. Is eating jujubes and looking in the mirror accidental? It is an encounter for extraordinary people.' The prophecy written by Kong Gong, answering Sai Liu Cheng's question, was fulfilled in the destruction of Buddhism during the Huichang era. At that time, Emperor Wuzong of Tang ordered monks and nuns to return to secular life, totaling more than 207,000 people. More than 47,000 temples and aranyas were demolished. Therefore, it is said, 'Prosperity is like a grain of sand, decline is like the sands of the Ganges.' The rabbit falls into the snare, and the dog still seizes, which means the harm is very serious. In the year of Yichou, the Dharma was destroyed, and in the year of Bingyin, Emperor Wuzong passed away. The Dharma is like a precious sandalwood tree, which will never cease its fragrant blossoms. That's why it is said. If it were not for an extraordinary person, how could he be so insightful about the past and examine the future like this?
Biography of Daoxing of Luofu Mountain in Guangzhou during the Tang Dynasty
釋 Daoxing (Shi: honorific title for a Buddhist monk; Daoxing: the monk's Dharma name), whose surname was Mei, was a native of Kuaiji (Kuaiji: ancient place name, present-day Shaoxing, Zhejiang). His father was a yamen official in Yuezhou (Yuezhou: ancient place name, present-day Shaoxing, Zhejiang). Daoxing knew how to read at a young age, and was very talented when he grew up. A monk came to beg for food, and Daoxing received him, discussing the Buddha's teachings and being proficient in Chan meditation. So he asked to become a monk, and went to Zhiyuo (Zhiyuo: monk's Dharma name) at Baoshou Temple (Baoshou Temple: temple name) on Siming Mountain (Siming Mountain: mountain name, in present-day Ningbo, Zhejiang), receiving teachings, working hard in cultivation, chopping wood and fetching water. Later, he traveled to Nanyue (Nanyue: mountain name, i.e., Hengshan), and heard of the Dharma of Daji (Daji: i.e., Mazu Daoyi, a Chan master) in Jiangxi, and went to be close to him, thinking about how to nurture the holy embryo. He thought that Luofu Mountain (Luofu Mountain: mountain name, in present-day Boluo, Guangdong) was very strange, three thousand zhang high, with seventy stone chambers and seventy-two long streams. Immortals, immortal birds, jade trees, and vermilion grass grew in the upper half, deep into the sea. Daoxing lived in the stone chamber, silently practicing Chan meditation. However, sometimes mountain spirits and water monsters often screamed and roared, but Daoxing ignored them. An old man, with a dignified appearance and gorgeous clothes, bowed and kowtowed again, saying: 'I have lived here for nearly two hundred years, and now because you, Master, live here, I am deeply moved, freed from suffering, and going to the human realm to enjoy happiness.' The things he influenced were mostly of this kind. In the ninth year of Baoli (Baoli: the reign title of Emperor Jingzong of Tang), he died of illness at the age of ninety-five. He was buried in a pagoda on the eighteenth day of the ninth month of that year.
Biography of Puman of Luzhou during the Tang Dynasty
釋普滿者。未知何許人也。于汾晉間所為率意不拘僧體。或歌或哭莫喻其旨。以言斥事往必有徴。故時人以強練萬回待之。或入稽胡激勸修善。至有罷弋獵者。建中初于潞州佛舍中題詩數篇而亡去。所記者云。此水連涇水。雙朱血滿川。青牛將赤虎。還號太平年。題後人莫能知。至朱泚為涇源。叛徒推擁駕幸奉天。干時天下徴兵關輔賊據圍逼連戰。人方解悟。此水者泚也。涇水者涇州來兵始亂也。雙朱泚與滔也。青牛者興元元年乙丑。乙木青也。丑牛也。其年改元貞元。至二年丙寅。丙火赤也。寅虎也。至是賊始平。故曰還號太平年也。
唐江陵府些些傳(食油師)
釋些些師。又名青者。蓋是不與人交狎。口自言些些。故號之矣。德宗朝于渚宮游。衣服零落狀極憨癡。而善歌河滿子。縱肆所為故無定檢。嘗遇醉伍伯。伯于涂中辱之。抑令唱歌。些便揚音揭調。詞中皆訐伍伯從前陰私惡跡人所未聞事。伍伯慚惶。旁聽之者知是聖僧。拜跪悔過焉。貞元初多入市肆。聚群小隨逐。楚人以興笑本矣。后不測其終。次有僧憨狂遊行無度。每斷中唯食麻油幾升。如見巨器盛施之則喜。荊渚一家特召啜麻膏。是日又在湖南齋。分身應供號食油師焉。
系曰。些之聲為商為羽耶。通曰。傳家採錄其例有二。
【現代漢語翻譯】 現代漢語譯本：
釋普滿（Shi Puman）：不知是哪裡人。在汾州和晉州一帶，他的行為率性隨意，不拘泥於僧人的規範。有時唱歌，有時哭泣，沒有人能理解他的用意。他用言語預言事情，往往應驗。所以當時的人把他比作強項練萬回（Qiangxiang Lian Wanhui）。有時他進入稽胡（Ji Hu），勸導人們行善，甚至有人因此停止了打獵。建中（Jianzhong）初年，他在潞州（Luzhou）的佛寺中題寫了幾首詩就去世了。所記載的詩句是：『此水連涇水，雙朱血滿川。青牛將赤虎，還號太平年。』題詩之後沒有人能理解。直到朱泚（Zhu Ci）在涇源（Jingyuan）叛亂，叛徒擁立他駕臨奉天（Fengtian）。當時天下徵兵，關中（Guanzhong）一帶的賊寇佔據要地，圍困逼迫，連年征戰。人們才理解，『此水』指的是朱泚，『涇水』指的是從涇州（Jingzhou）來的軍隊開始作亂，『雙朱』指的是朱泚和朱滔（Zhu Tao），『青牛』指的是興元（Xingyuan）元年乙丑年（Yichou），乙（Yi）屬木為青色，丑（Chou）為牛。那年改年號為貞元（Zhenyuan）。到貞元二年丙寅年（Bingyin），丙（Bing）屬火為赤色，寅（Yin）為虎。到這時賊寇才被平定。所以說『還號太平年』。
唐江陵府些些傳（唐江陵府些些傳）(食油師（Shi You Shi）)
釋些些師（Shi Xiexie Shi），又名青者（Qingzhe）。大概是因為他不與人交往親近，口中自言『些些』，所以這樣稱呼他。德宗（Dezong）年間，他在渚宮（Zhugong）遊玩，衣服破爛，樣子非常憨厚癡傻，但擅長唱《河滿子》（He Manzi）。他放縱自己的行為，所以沒有固定的約束。曾經遇到一個喝醉的伍伯（Wubo），伍伯在路上侮辱他，強迫他唱歌。些些便提高嗓音，唱的歌詞中都是揭發伍伯從前的陰私惡行，都是人們沒有聽說過的事情。伍伯感到慚愧惶恐。旁邊聽的人知道他是聖僧，便跪拜懺悔。貞元（Zhenyuan）初年，他經常進入市場店舖，聚集一群小孩跟隨著他。楚地的人把他當作取笑的談資。後來不知道他的結局。之後有個僧人憨厚狂放，沒有節制，每次吃飯只吃幾升麻油。如果見到巨大的容器盛滿麻油，他就很高興。荊渚（Jingzhu）的一戶人家特地請他吃麻膏。這天他又在湖南（Hunan）應齋供，分身應供，號稱食油師。
系曰（Xi Yue）：些些的聲音是商音還是羽音呢？通曰（Tong Yue）：傳家採錄的例子有兩種。 English version:
Shi Puman: It is unknown where he came from. In the areas of Fen and Jin, his behavior was unrestrained and not confined to the norms of monks. Sometimes he sang, sometimes he cried, and no one could understand his intentions. He used words to predict events, and they often came true. Therefore, people at that time compared him to Qiangxiang Lian Wanhui. Sometimes he entered Ji Hu and persuaded people to do good deeds, and some even stopped hunting because of this. In the early years of Jianzhong, he wrote several poems in a Buddhist temple in Luzhou and then passed away. The recorded verses are: 'This water connects to the Jing River, double reds fill the river with blood. The green ox will meet the red tiger, and it will still be called a year of peace.' After the poem was written, no one could understand it. It was not until Zhu Ci rebelled in Jingyuan, and the rebels supported him to go to Fengtian. At that time, the world conscripted soldiers, and the bandits in the Guanzhong area occupied important places, besieged and forced, and fought for years. People then understood that 'this water' refers to Zhu Ci, 'Jing River' refers to the army from Jingzhou starting to rebel, 'double reds' refers to Zhu Ci and Zhu Tao, 'green ox' refers to the Yichou year of the first year of Xingyuan, Yi belongs to wood and is green, and Chou is an ox. That year, the reign was changed to Zhenyuan. By the second year of Zhenyuan, the Bingyin year, Bing belongs to fire and is red, and Yin is a tiger. By this time, the bandits were pacified. Therefore, it is said 'it will still be called a year of peace.'
The Biography of Xiexie of Jiangling Prefecture in the Tang Dynasty (Shi You Shi)
Shi Xiexie, also known as Qingzhe. It is probably because he did not associate closely with people and said 'xiexie' in his mouth, so he was called that. During the Dezong era, he traveled in Zhugong, his clothes were ragged, and he looked very simple and foolish, but he was good at singing 'He Manzi'. He indulged his behavior, so there were no fixed constraints. Once he met a drunken Wubo, who insulted him on the road and forced him to sing. Xiexie then raised his voice, and the lyrics he sang revealed Wubo's past private misdeeds, all of which were things people had not heard of. Wubo felt ashamed and terrified. The people listening nearby knew that he was a holy monk, so they knelt down and repented. In the early years of Zhenyuan, he often entered markets and shops, gathering a group of children to follow him. The people of Chu took him as a source of amusement. Later, his ending was unknown. After that, there was a monk who was simple and unrestrained, without restraint, and only ate a few liters of sesame oil for each meal. If he saw a huge container filled with sesame oil, he would be very happy. A family in Jingzhu specially invited him to eat sesame paste. On this day, he was also offering a vegetarian meal in Hunan, dividing his body to attend the offering, and was known as the Oil-Eating Master.
Xi Yue: Is the sound of xiexie a shang tone or a yu tone? Tong Yue: There are two types of examples collected by the family.
【English Translation】 English version:
Shi Puman (釋普滿): It is unknown where he came from. In the areas of Fen (汾) and Jin (晉), his behavior was unrestrained and not confined to the norms of monks. Sometimes he sang, sometimes he cried, and no one could understand his intentions. He used words to predict events, and they often came true. Therefore, people at that time compared him to Qiangxiang Lian Wanhui (強項練萬回). Sometimes he entered Ji Hu (稽胡) and persuaded people to do good deeds, and some even stopped hunting because of this. In the early years of Jianzhong (建中), he wrote several poems in a Buddhist temple in Luzhou (潞州) and then passed away. The recorded verses are: 'This water connects to the Jing River, double reds fill the river with blood. The green ox will meet the red tiger, and it will still be called a year of peace.' After the poem was written, no one could understand it. It was not until Zhu Ci (朱泚) rebelled in Jingyuan (涇源), and the rebels supported him to go to Fengtian (奉天). At that time, the world conscripted soldiers, and the bandits in the Guanzhong (關中) area occupied important places, besieged and forced, and fought for years. People then understood that 'this water' refers to Zhu Ci, 'Jing River' refers to the army from Jingzhou (涇州) starting to rebel, 'double reds' refers to Zhu Ci and Zhu Tao (朱滔), 'green ox' refers to the Yichou (乙丑) year of the first year of Xingyuan (興元), Yi (乙) belongs to wood and is green, and Chou (丑) is an ox. That year, the reign was changed to Zhenyuan (貞元). By the second year of Zhenyuan, the Bingyin (丙寅) year, Bing (丙) belongs to fire and is red, and Yin (寅) is a tiger. By this time, the bandits were pacified. Therefore, it is said 'it will still be called a year of peace.'
The Biography of Xiexie of Jiangling Prefecture (江陵府) in the Tang Dynasty (食油師)
Shi Xiexie (釋些些), also known as Qingzhe (青者). It is probably because he did not associate closely with people and said 'xiexie' in his mouth, so he was called that. During the Dezong (德宗) era, he traveled in Zhugong (渚宮), his clothes were ragged, and he looked very simple and foolish, but he was good at singing 'He Manzi (河滿子)'. He indulged his behavior, so there were no fixed constraints. Once he met a drunken Wubo (伍伯), who insulted him on the road and forced him to sing. Xiexie then raised his voice, and the lyrics he sang revealed Wubo's past private misdeeds, all of which were things people had not heard of. Wubo felt ashamed and terrified. The people listening nearby knew that he was a holy monk, so they knelt down and repented. In the early years of Zhenyuan (貞元), he often entered markets and shops, gathering a group of children to follow him. The people of Chu (楚) took him as a source of amusement. Later, his ending was unknown. After that, there was a monk who was simple and unrestrained, without restraint, and only ate a few liters of sesame oil for each meal. If he saw a huge container filled with sesame oil, he would be very happy. A family in Jingzhu (荊渚) specially invited him to eat sesame paste. On this day, he was also offering a vegetarian meal in Hunan (湖南), dividing his body to attend the offering, and was known as the Oil-Eating Master (食油師).
Xi Yue (系曰): Is the sound of xiexie a shang tone or a yu tone? Tong Yue (通曰): There are two types of examples collected by the family.
一則按文不音。二則口授知韻。今得些者按文也。若楚詞聲余則蘇個切也。若山東言少則寫邪切焉。此師荊楚間事也。其二音以聽來教。些名同鳥獸之自呼也。
唐吳郡義師傳(證智薦福寺老僧)
釋義師者。不知何許人也。狀類風狂語言倒亂。貞元初巡吳苑乞丐。事多先覺。人以此疑之。市肆中百姓屋數間。義師輒操斧斫劑其檐。禁之不止。其人素知其神異。禮白之曰。弟子藉此生活無壞我屋。回顧曰。汝惜乎。投斧而去。其夜市火連延而燎。唯所截檐屋數間存焉。好止廢寺中。無冬夏常積聚壞幡蓋木佛像。悉代薪炭。又于煨火燒炙鯉魚。而多跳躍灰坌瀰漫。撫掌大笑。不具匕箸而食。面垢不靧。靧之輒陰雨。吳人以為占候。及將死也飲灰汁數十斛。乃唸佛而坐。士庶觀之。滿七日而死。時盛暑色不變支不摧。百姓舁出郊外焚之。又京兆安國寺僧。事蹟不常。熟地而燒木佛。所言人事必無虛發。此亦不測之僧也。複次京師永壽寺釋證智。不詳生族。貞元中於京寺多發神異。而眾罔知。或晝在張瀆蘭若治田。夜歸寺中。其蘭若在漢陰金州。相距京甸七百里焉。時號智禪師。此之長足安法雲公也。皆能致遠于瞬息間。道家謂之縮地脈而能陟遐矣。若於色塵作神變。雖遠而近也。次薦福寺老僧。專務誦持罕有
【現代漢語翻譯】 現代漢語譯本 一則按照文字，不考慮讀音。二則口頭傳授，知道韻律。現在得到一些音韻是按照文字來的。如果『楚辭』的聲調有剩餘，就用『蘇個』來切音。如果山東人說『少』，就用『寫邪』來切音。這是老師在荊楚一帶的事情。這兩種讀音是通過聽來學習的。『些』這個名稱就像鳥獸自己呼叫一樣。
唐朝吳郡義師傳（證智薦福寺老僧）
釋義師，不知道是哪裡人。樣子像瘋癲，語言顛倒錯亂。貞元初年，在吳苑一帶巡遊乞討。很多事情都能事先預知。人們因此懷疑他。集市中，有百姓的幾間房屋。義師就拿著斧頭砍削他們的屋檐。禁止他也不停止。那些人一向知道他有神異之處，恭敬地對他說：『弟子靠這些生活，不要毀壞我的房屋。』義師回頭說：『你捨不得嗎？』然後扔下斧頭走了。當晚，集市發生火災，蔓延開來。只有被他砍削過屋檐的幾間房屋得以倖存。他喜歡住在廢棄的寺廟中。無論冬夏，常常堆積著破舊的幡蓋和木製佛像，全部用來當柴燒。又在火堆上燒烤鯉魚，鯉魚跳躍，灰塵瀰漫。他拍手大笑。不用餐具就吃魚。臉上很臟也不洗。洗臉就會下雨。吳地人認為這是占卜天氣的徵兆。等到他將要去世的時候，喝了幾十斛灰汁，然後唸佛坐化。士人和百姓都來觀看。過了七天去世，屍體顏色沒有改變，肢體也沒有彎曲。百姓們用抬著屍體到郊外焚燒。還有京兆安國寺的僧人，事蹟不尋常。在熟地上燒木製佛像。所說的事情沒有不應驗的。這也是一個不可測度的僧人。再次是京師永壽寺的釋證智，不清楚他的身世。貞元年間，在京城的寺廟裡多次顯現神異，但是眾人都不瞭解。有時白天在張瀆蘭若耕田，晚上回到寺廟中。他的蘭若在漢陰金州，距離京城七百里。當時號稱智禪師。他和長足安法雲公，都能在瞬間到達遠方。道家稱之為縮地脈，能夠到達遙遠的地方。如果在色塵上顯現神通變化，即使遙遠也如同近在眼前。還有薦福寺的老僧，專門誦經持咒，很少有其他行為。
【English Translation】 English version Firstly, according to the text, without considering the pronunciation. Secondly, oral transmission, knowing the rhyme. Now some phonetics are based on the text. If the tone of 'Chu Ci' has a surplus, use 'Su Ge' to cut the sound. If Shandong people say 'shao (少)', use 'Xie Xie (寫邪)' to cut the sound. This is a matter of the teacher in the Jingchu area. These two pronunciations are learned by listening. The name 'xie (些)' is like birds and animals calling themselves.
Biography of Yishi of Wujun in Tang Dynasty (Old Monk of Zhengzhi Jianfu Temple)
The monk Yishi, it is not known where he is from. He looks like madness, and his language is upside down and chaotic. In the early years of Zhenyuan (era), he wandered around Wuyuan begging. He could foresee many things. People therefore suspected him. In the market, there were several houses of the common people. Yishi took an axe and chopped off their eaves. He did not stop even when forbidden. Those people always knew that he had supernatural powers, and respectfully said to him: 'Disciple relies on these to live, do not destroy my house.' Yishi turned around and said, 'Are you reluctant?' Then he threw down the axe and left. That night, a fire broke out in the market and spread. Only the houses whose eaves had been chopped off by him survived. He liked to live in abandoned temples. No matter winter or summer, he often piled up old banners and wooden Buddha statues, all of which were used as firewood. He also roasted carp on the fire, and the carp jumped, and dust filled the air. He clapped his hands and laughed. He ate fish without utensils. His face was dirty and he didn't wash it. It would rain if he washed his face. The people of Wu thought this was a sign of divination. When he was about to die, he drank dozens of hu (斛) of ash juice, and then sat in meditation reciting the Buddha's name. Scholars and common people came to watch. He died after seven days, his body color did not change, and his limbs did not bend. The people carried the body to the suburbs for cremation. There was also a monk from Anguo Temple in Jingzhao, whose deeds were unusual. He burned wooden Buddha statues on the cooked ground. What he said always came true. This is also an unfathomable monk. Again, there was the monk Zhengzhi of Yongshou Temple in the capital, whose background is unknown. During the Zhenyuan period, he often showed supernatural powers in the temples of the capital, but the public did not understand. Sometimes he farmed in Zhangdu Lanruo during the day and returned to the temple at night. His Lanruo was in Hanyin Jinzhou, seven hundred li away from the capital. At that time, he was known as Zen Master Zhi. He and Changzu An Fayun Gong could reach far away in an instant. Taoists call it shrinking the earth's veins and being able to reach distant places. If supernatural changes are manifested in the realm of form, even if it is far away, it is like being close at hand. There was also an old monk in Jianfu Temple who devoted himself to chanting scriptures and mantras, and rarely had other behaviors.
間缺。言未兆事來如目擊。大和初相國韋公處厚好重空門。逐月別召名德僧食。老僧見韋新登庸曰。大奇相公得如此好滅度處。人皆不喻。后因奏對於文宗御前。疾作僵仆殿階。及扶舁出殿前。氣已絕矣。方驗老僧言死在內殿中。故云好滅度處。即開成中也。后不知其終。
唐唐州云秀山神鑒傳
釋神鑒。姓韓氏。潯陽人也。稚歲淳靜而不雜群童。父為齊安掾。且歸心釋氏。嘗于廨署陳像設。命僧徒讚唄揚音。法樂俱作。鑒則喜色盈顏。隨僧不捨求愿出家。父母無計阻之。潛投東林寺貞素律師下修學。后講通大涅槃經義。乃南格豫章參大寂禪師。續於懷安西北山居焉是山先是猛獸旁午率多作害。從鑒居之虎災弭息。遠近稱之。忽有戴平[巾*貴]男子。望法座致禮勤重。倏爾無蹤。七日後有冠裳宛異者。于方丈前升空宣言曰。此大師者真法寶也。開人天眼目故來報之。其徒聞見知鑒道高。會昌四年入滅。八月十五日藏之於塔。凡得道之人。地神報空神。展轉至於有頂。於斯見矣。
唐天臺山國清寺清觀傳(物外)
釋清觀。字明中。臨海人也。姓屈氏。初誕彌手足指間有幕蹼屬相著焉。佛經所謂網漫相也。迨為童孺神俊挺然。乃有出塵之志。遂詣國清寺投元璋律師執侍瓶缽。非父母不沮之。
【現代漢語翻譯】 現代漢語譯本 間缺：指事情發生前沒有任何預兆，但事情發生時卻如同親眼所見一樣清楚。 大和（年號）初年，相國韋處厚非常崇尚佛門，每月都會邀請有名的僧人到府上供齋。一位老僧見到剛上任的韋處厚后說：『太奇妙了，相公您會得到如此好的滅度之處。』人們都不明白他的意思。後來，韋處厚因為在文宗皇帝面前奏事，突然發病僵倒在殿階上，被扶出殿前時，已經斷氣了。這才驗證了老僧所說『死在內殿中』的話，指的就是開成（年號）年間的事情。之後就不知道他的結局了。
唐唐州云秀山神鑒傳 釋神鑒（Sh釋神鑑），姓韓，是潯陽人。從小就純樸安靜，不和別的孩子一起玩耍。他的父親是齊安的官吏，而且一心向佛。曾經在官署里陳列佛像，命僧人誦經讚唄，法樂齊鳴。神鑒看到后，滿臉喜悅，跟著僧人不肯離開，請求出家。他的父母沒辦法阻止他，他就偷偷地到東林寺，在貞素律師門下修行。後來他精通了《大涅槃經》的義理，就到豫章拜見大寂禪師。之後，他在懷安西北山居住。這座山以前有很多猛獸，經常傷人。自從神鑒居住后，老虎的災害就平息了，遠近的人都稱讚他。忽然，有一個戴著平巾的男子，對著法座行禮，非常恭敬，一下子就不見了。七天後，有一個穿著不同服飾的人，在方丈前升到空中說：『這位大師是真正的法寶，開啟了人天眼目，所以我來報答他。』他的弟子們聽到了這件事，知道神鑒的道行很高。會昌四年，神鑒圓寂。八月十五日，被安葬在塔里。凡是得道的人，地神會報告給空神，層層傳遞直到有頂天，這件事就可以證明了。
唐天臺山國清寺清觀傳（物外） 釋清觀（Sh釋清觀），字明中，是臨海人，姓屈。他剛出生的時候，兩隻手的腳趾之間有蹼相連，這就是佛經里所說的『網縵相』。等到他長大后，就顯得非常聰慧俊朗，有出世的志向。於是他到國清寺，在元璋律師門下侍奉，拿著瓶缽。如果不是他的父母阻止，他早就出家了。
【English Translation】 English version Jian Que (間缺): Refers to a situation where there are no prior signs of an event, but when it occurs, it is as clear as if one had witnessed it firsthand. In the early years of the Dahe (大和) era, the Chancellor Wei Chuhou (韋處厚) greatly revered Buddhism and would invite renowned monks to his residence for meals every month. An old monk, upon seeing the newly appointed Wei Chuhou, said, 'How wonderful, Your Excellency will attain such a good place of Nirvana (滅度).' People did not understand his meaning. Later, when Wei Chuhou was presenting matters before Emperor Wenzong (文宗), he suddenly fell ill and collapsed on the palace steps. When he was carried out of the palace, he had already died. Only then did they realize the old monk's words about 'dying in the inner palace,' referring to the events during the Kaicheng (開成) era. His ultimate fate remains unknown.
Biography of Shenjian (神鑑) of Yunxiu Mountain (雲秀山), Tang Prefecture (唐州) The monk Shenjian (釋神鑑), whose surname was Han (韓), was a native of Xunyang (潯陽). From a young age, he was pure and quiet, not mingling with other children. His father was an official in Qi'an (齊安) and was devoted to Buddhism. He would display Buddhist images in his office and have monks chant sutras and sing hymns, creating a symphony of Dharma music. Shenjian would be filled with joy, following the monks and asking to become a monk. His parents were unable to stop him, so he secretly went to Donglin Temple (東林寺) to study under the Vinaya Master Zhensu (貞素). Later, he mastered the meaning of the Mahaparinirvana Sutra (大涅槃經) and went to Yuzhang (豫章) to visit the Chan Master Daji (大寂). Afterward, he resided in the northwest mountains of Huai'an (懷安). This mountain was previously infested with fierce beasts that often caused harm. Since Shenjian resided there, the tiger calamities ceased, and people from far and wide praised him. Suddenly, a man wearing a pingjin (平巾) headdress paid respects to the Dharma seat with great reverence and then vanished. Seven days later, a person dressed in different attire ascended into the air in front of the abbot's room and declared, 'This great master is a true Dharma treasure, opening the eyes of humans and devas (天), so I have come to repay him.' His disciples heard this and knew that Shenjian's spiritual attainment was high. In the fourth year of the Huichang (會昌) era, Shenjian passed away. On the fifteenth day of the eighth month, he was buried in a pagoda. This shows that when a person attains enlightenment, the earth deity reports to the air deity, and the message is relayed all the way to the highest heaven (有頂).
Biography of Qingguan (清觀) of Guoqing Temple (國清寺), Mount Tiantai (天臺山), Tang Dynasty (物外) The monk Qingguan (釋清觀), also known as Mingzhong (明中), was a native of Linhai (臨海), with the surname Qu (屈). At birth, his fingers and toes were connected by webs, which is described in Buddhist scriptures as the 'netted fingers and toes' (網漫相). As he grew, he showed remarkable intelligence and a desire to renounce the world. He went to Guoqing Temple to serve the Vinaya Master Yuanzhang (元璋), carrying his water bottle and begging bowl. He would have become a monk sooner if his parents had not prevented him.
若迦樓羅鳥啄幾萬重圍矣。年十八納形俱法。良由善根深植悟解天然。臺嶺教文洞明三觀。兼得深定神異通感皆莫我知少覽百家彌通三教。仍善屬文長於詩筆。凡其邦伯輶軒皆響風造謁。觀則持重若嚴君焉。見則畏伏。只就幾杖以待貴士。或施財寶皆回入常住。罄無私畜。或曰。貴人所施皆充別施。何不己用耶。對曰。恨未能捨頭目。況世財乎。大中初天下寺剎中興。觀入京請大鐘歸寺鳴擊。並重懸敕額。則集賢院學士柳公權書題也。柳復有詩序送其東歸。復請藏經歸寺。大中癸酉江表薦饑殍踣相望。觀遂並糧食施之。又山僧物外度荒。自入室禪定。謂弟子曰。汝如不死至禾黍熟時。當以磬引我出。果如其言。明歲方從定起矣。一旦溪南人命觀齋食。可去寺二十里餘。其夜溪澗泛溢無人可渡。謂觀不來。頃刻而至且無淹濕。作用可知也。人皆異之。遠近瞻禮日別盈滿。喧擾可厭。乃逃往翠屏山蘭若獨棲。續天臺山眾列請為僧正。乃佯狂隱晦。州牧杜雄遂奏昭宗宣賜紫衣。觀聞之若愁思不樂。后無疾而終焉。
唐洪州黃檗山希運傳
釋希運。閩人也。年及就傅鄉校推其慧利。乃割愛投高安黃檗山寺出家。迨成長也身量減王商裁一尺所。額間隆起號為肉珠。然倜儻不羈人莫輕測。而乃觀方入天臺。偶逢一僧偕
【現代漢語翻譯】 現代漢語譯本： 如果迦樓羅鳥要啄破幾萬層的包圍，也是可以做到的。（釋希運）十八歲時，他的形貌和行為舉止都符合佛法。這是因為他善根深厚，對佛法的領悟是天然的。他對天臺宗的教義和文章非常精通，通達空、假、中三觀（佛教哲學中的三個方面）。而且他獲得了很深的禪定，具有神奇的感應，這些都是別人無法瞭解的。他廣泛閱讀各家學說，精通儒、釋、道三教。擅長寫作，尤其擅長詩歌。因此，他所在地方的官員都爭相前往拜訪。釋希運的儀容莊重，像嚴厲的父親一樣，人們見到他都感到敬畏。他只是坐在幾案旁接待貴客。別人供養的財物，他都全部捐給寺院，自己沒有一點私人的積蓄。有人問：『貴人供養的財物，你都用來做其他的佈施，為什麼不自己用呢？』他回答說：『我恨不得能捨棄自己的頭目，更何況是世間的財物呢？』 唐大中初年，天下寺廟重新興盛。釋希運前往京城，請求將大鐘運回寺廟敲擊，並重新懸掛皇帝御賜的匾額，匾額由集賢院學士柳公權書寫。柳公權還寫了詩序送他東歸。他又請求將藏經運回寺廟。大中癸酉年，江淮一帶發生嚴重的饑荒，餓死的人一個接一個。釋希運於是將糧食全部拿出來賑濟災民。還有一位山僧在寺外修行，進入禪定。他對弟子說：『如果我沒死，等到莊稼成熟的時候，你就用磬聲把我喚醒。』結果正如他所說。第二年，他才從禪定中醒來。有一次，溪南有人請釋希運去齋飯，距離寺廟有二十多里路。那天晚上，溪水暴漲，沒有人能夠渡過。人們以為釋希運不會來了。但是，頃刻之間，他就到了，而且身上沒有被水打濕。他的神通作用由此可見。人們都感到驚異。遠近的人們每天都來瞻仰禮拜，人越來越多，喧鬧得讓人厭煩。於是，他逃往翠屏山的蘭若（小寺廟）獨自居住。後來，天臺山的僧眾多次請求他擔任僧正（僧官）。他就裝瘋賣傻，隱姓埋名。州牧杜雄於是上奏昭宗，皇帝宣賜他紫衣。釋希運聽到這件事，好像很憂愁，不快樂。後來，他沒有生病就去世了。 《唐洪州黃檗山希運傳》 釋希運，是福建人。到了入學年齡，鄉里的學校都認為他聰明伶俐。於是他割捨親情，前往高安黃檗山寺出家。等到長大成人，他的身高比王商矮一尺左右。額頭中間隆起，被稱為肉珠。但他豪邁不羈，人們無法輕易地揣測他。他曾經前往天臺山，偶然遇到一位僧人同行。
【English Translation】 English version: If a Garuda bird were to peck through tens of thousands of layers of encirclement, it could be done. (Shiyun) At the age of eighteen, his appearance and behavior conformed to the Dharma. This was because his roots of goodness were deeply planted, and his understanding of the Dharma was natural. He was very proficient in the teachings and writings of the Tiantai school, and he understood the Three Contemplations (three aspects of Buddhist philosophy). Moreover, he attained deep Samadhi and possessed miraculous perceptions, which others could not understand. He widely read various schools of thought and was proficient in Confucianism, Buddhism, and Taoism. He excelled at writing, especially poetry. Therefore, the officials of his locality all vied to visit him. Shiyun's demeanor was dignified, like a stern father, and people felt awe when they saw him. He simply sat at his desk to receive distinguished guests. The wealth that others offered, he donated entirely to the monastery, without any personal savings. Someone asked: 'The wealth that distinguished people offer, you use it all for other donations, why don't you use it for yourself?' He replied: 'I regret that I cannot give up my head and eyes, let alone worldly wealth?' In the early years of the Dazhong era of the Tang Dynasty, temples throughout the land were revived. Shiyun went to the capital to request that a large bell be transported back to the monastery to be struck, and to re-hang the plaque bestowed by the emperor, which was inscribed by Liu Gongquan, a scholar of the Jixian Academy. Liu Gongquan also wrote a poetic preface to send him back east. He also requested that the Tripitaka be transported back to the monastery. In the year Guiyou of Dazhong, there was a severe famine in the Jianghuai area, and people were dying of starvation one after another. Shiyun then took out all the grain to relieve the victims. There was also a mountain monk who practiced outside the monastery, entering Samadhi. He said to his disciples: 'If I do not die, when the crops are ripe, you should awaken me with the sound of a chime.' As a result, it was as he said. The following year, he awoke from Samadhi. Once, someone from Xinan invited Shiyun to a vegetarian meal, which was more than twenty miles from the monastery. That night, the stream flooded, and no one could cross. People thought that Shiyun would not come. However, in an instant, he arrived, and his clothes were not wet. His miraculous power can be seen from this. People were amazed. People from far and near came to pay homage every day, and there were more and more people, which was annoyingly noisy. Therefore, he fled to the Lanruo (small temple) on Cuiping Mountain to live alone. Later, the monks of Tiantai Mountain repeatedly requested him to serve as the Sangha Chief (monastic official). He pretended to be crazy and concealed his identity. The prefect Du Xiong then reported to Emperor Zhaozong, and the emperor bestowed upon him a purple robe. Shiyun seemed sad and unhappy when he heard about this. Later, he died without illness. 《Biography of Shiyun of Huangbo Mountain in Hongzhou, Tang Dynasty》 Shiyun was a native of Fujian. When he reached the age of schooling, the local schools all considered him intelligent and clever. Therefore, he relinquished his family ties and went to Huangbo Mountain Temple in Gaoan to become a monk. When he grew up, his height was about a foot shorter than Wang Shang. The middle of his forehead was raised, which was called the 'fleshy pearl'. But he was bold and unrestrained, and people could not easily fathom him. He once went to Tiantai Mountain and happened to meet a monk traveling with him.
行。言笑自若。運偷窺之。其目時閃爍爛然射人。相比而行。截路巨磎泛泛涌溢。如是捐笠倚杖而止。其僧督運渡去。乃強激發之曰。師要渡自渡。言訖其僧褰衣躡波若履平陸。曾無沾濕。已到他岸矣。回顧招手曰渡來。運戟手呵曰。咄自了漢。早知必斯汝脛。其僧嘆曰。真大乘法器我所不及。縱能傷我只取辱焉。少頃不見。運𢠵恍自失。及薄游京闕分衛及一家門。屏樹之後聞一姥曰。太無厭乎。運曰。主不慁賓何無厭之有。姥召入施食訖。姥曰。五障之身忝嘗禮惠忠國師來。勸師可往尋百丈山禪師。所惜巍巍乎堂堂乎。真大乘器也。運念受二過記莂攸同。乃還洪井見海禪師。開了心趣聲價彌高。徇命居黃檗精舍。昇平相裴公休欽重躬謁。有詩贈焉。曾傳達士心中印。額有圓珠七尺身。掛錫十年棲蜀水。浮杯今日渡漳濱。一千龍象隨高步。萬里香華結勝因。愿欲事師為弟子。不知將法付何人。則裴相得法出運之門。以大中中終於所住寺。敕謚斷際禪師。塔名廣業。語錄而行於世。
宋高僧傳卷第二十 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第二十一
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
感通篇第六之四(正傳十八人附見三人)
唐五臺山法華
【現代漢語翻譯】 現代漢語譯本： 運（姓名）談笑自若，暗中觀察那個僧人。僧人的眼睛時而閃爍著光芒，像光一樣射向人。他們並排走著，路被一條巨大的溪流截斷，溪水氾濫涌溢。於是運丟掉斗笠，拄著枴杖停了下來。那個僧人催促運渡過去，運便故意激他說：『你要渡自己渡。』說完，那個僧人提起衣角，踩著水波，像走在平地上一樣，沒有沾濕一點。已經到了對岸了，回頭招手說：『渡過來。』運舉起戟，呵斥道：『咄，自了漢！早知道你一定有這種本事。』那個僧人嘆息道：『真是大乘法器，我比不上。即使能傷到我，也只是自取其辱。』一會兒就不見了。運悵然若失。等到他到京城遊歷，四處乞食，來到一家門前，躲在樹后聽到一個老婦人說：『太不知足了嗎？』運說：『主人沒有打擾客人，怎麼能說不知足呢？』老婦人叫他進去，施捨食物完畢，老婦人說：『我這五障之身，有幸曾經受到禮惠忠國師的教誨，勸師父您可以去尋訪百丈山禪師。可惜啊，多麼巍峨，多麼堂皇，真是大乘法器啊！』運想到自己受了兩次過失的記莂，和老婦人相同，於是回到洪井，拜見海禪師，開了心竅，聲名更加高漲。奉命住在黃檗精舍。昇平相裴休（官名，人名）欽佩敬重，親自拜謁，有詩贈送：『曾經傳達士人心中印，額頭有圓珠，七尺之身。掛錫十年，棲息在蜀地，今天乘著木杯渡過漳濱。一千龍象跟隨您的腳步，萬里香花結成殊勝的因緣。願意侍奉您為弟子，不知道您將把佛法傳給何人？』於是裴相（官名）從運的門下得法，在大中（年號）年間在所住的寺廟去世。皇帝敕封謚號為斷際禪師，塔名廣業。語錄流傳於世。 English version: Yun (name) spoke and laughed naturally, secretly observing the monk. The monk's eyes occasionally flashed with light, like rays shooting at people. They walked side by side, the road blocked by a huge stream, the water overflowing. So Yun threw away his bamboo hat, leaned on his staff, and stopped. The monk urged Yun to cross over, and Yun deliberately provoked him, saying, 'If you want to cross, cross yourself.' After saying that, the monk lifted the hem of his robe, stepped on the waves as if walking on flat ground, without getting wet at all. He had already reached the other shore, turned around and waved, saying, 'Cross over.' Yun raised his halberd and scolded, 'Bah, self-sufficient fellow! I knew you must have this ability.' The monk sighed, 'Truly a vessel of the Mahayana Dharma, I cannot compare. Even if I could harm me, it would only be self-inflicted humiliation.' After a short while, he disappeared. Yun felt lost and bewildered. When he traveled to the capital, begging for food everywhere, he came to the door of a house, hid behind a tree, and heard an old woman say, 'Too insatiable, isn't he?' Yun said, 'The host has not disturbed the guest, how can you say I am insatiable?' The old woman called him in, and after offering food, the old woman said, 'This body of mine, burdened with the five obstacles, was fortunate enough to have received the teachings of National Teacher Li Huizhong, who advised the master to seek out Zen Master Baizhang. Alas, how majestic, how dignified, truly a vessel of the Mahayana!' Yun thought that he had received two reprimands for his faults, the same as the old woman, so he returned to Hongjing and visited Zen Master Hai, opened his mind, and his reputation grew even higher. He was ordered to reside in the Huangbo Hermitage. Prime Minister Pei Xiu (official title, name) admired and respected him, and personally visited him, presenting a poem: 'Once conveyed the seal in the hearts of scholars, a round pearl on the forehead, a seven-foot body. Hanging his staff for ten years, dwelling in the land of Shu, today crossing the Zhangbin River on a floating cup. A thousand dragons and elephants follow your steps, ten thousand miles of fragrant flowers form auspicious causes. I wish to serve you as a disciple, I wonder to whom you will entrust the Dharma?' Thus, Prime Minister Pei (official title) obtained the Dharma from Yun's lineage, and died in the temple where he resided during the Dazhong era (reign period). The emperor posthumously conferred the title Zen Master Duanji, and the pagoda was named Guangye. His recorded sayings are circulated in the world.
【English Translation】 From the Song Dynasty Biographies of Eminent Monks, Volume 20 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks Song Dynasty Biographies of Eminent Monks, Volume 21 Compiled by Imperial Order by Zanning, a Shramana with the Purple Robe, Master of Universal Wisdom from Tianshou Temple on the Left Street of the Song Dynasty, and others. Chapter 6.4 on Miraculous Responses (18 Main Biographies, with 3 Additional Mentions) Dharma Flower of Mount Wutai in the Tang Dynasty
院神英傳
釋神英。罔知姓氏。滄州人也。宿緣悟道丱歲從師。諷誦精勤日夜匪懈。年當應法受具。后乃枝錫萍游尋訪知識。早通玄話兼擅論經。相次參神會禪師。謂英曰。汝於五臺山有緣速。宜往彼瞻禮文殊兼訪遺蹟。既承指授。以開元四年六月中旬到山瞻禮。于僧廚止泊。一日食畢游于西林。忽見一院題曰法華。英遂入中見多寶塔一座。瑋曄繁華如法華經說同也。其四門玉石功德細妙光彩。神工罕測。後面有護國仁王樓。上有玉石文殊普賢之像。前有三門一十三間。內門兩畔有行宮道場。是文殊普賢儀仗。三門外狀臺山十寺。杳然物外觀瞻浩蕩神情恍𢠵。英試出院又見眾僧。且非恒所見者。而多詭異。疑豫未決。遂出門東行可三十步。忽聞閉戶鏗然。回目視之了無一物。英乃悲泣曰。此大聖警悟我邪。於此地必有緣矣。遂于彷彿多寶塔處。結庵而止。乃發願曰。我依化院建置一所住持。日居月諸信施如林歸依者眾。遂召工匠有高價者。誓不酬之。乃于易州千里取乎玉石用造功德。細妙光瑩功侔所見。其壁乃王府友吳道子之跡。六法絕妙為世所尚。此院前後工畢。因號法華耳。英說法住持。其齊整若剪裁焉后無疾召門人囑付而終。春秋七十五。今墳塔存矣。
唐五臺山華嚴寺牛云傳
釋牛云。俗
【現代漢語翻譯】 現代漢語譯本 釋神英，不知其姓氏，是滄州人。他前世有緣，從小就領悟了佛法，跟隨老師學習，勤奮誦讀，日夜不懈。到了可以受具足戒的年齡，便離開師門，四處遊歷，尋訪有學識的人。他很早就通曉了玄妙的佛理，並且擅長講解經書。後來，他參拜了神會禪師。神會禪師對神英說：『你與五臺山有緣，應該儘快去那裡瞻仰文殊菩薩，並尋訪古蹟。』神英接受了禪師的指點，在開元四年六月中旬到達五臺山瞻仰禮拜，住在僧人廚房。一天，飯後他在西林遊玩，忽然看見一座寺院，上面題寫著『法華』二字。神英於是進入寺院，看見一座多寶塔，壯麗繁華，如同《法華經》中所描述的一樣。塔的四個門的玉石裝飾，精細巧妙，光彩奪目，像是神工所造，難以測度。塔的後面有護國仁王樓，樓上有玉石雕刻的文殊菩薩和普賢菩薩的像。塔的前面有三門，共十三間。內門兩旁有行宮道場，陳列著文殊菩薩和普賢菩薩的儀仗。三門外展現著五臺山十座寺廟的景象，空曠遼遠，景象壯觀，令人心神恍惚。神英試著走出寺院，又看見許多僧人，但都不是平時所能見到的，而且大多奇形怪狀。他猶豫不決，於是出門向東走了大約三十步，忽然聽到關門的聲音，鏗然作響。他回頭看去，卻什麼也沒有看見。神英於是悲傷地哭泣說：『這是大聖在警醒我嗎？我與這塊地方一定有緣分。』於是他在彷彿看見多寶塔的地方，結廬而居。他發願說：『我要依照化院的樣子，建造一座寺院來住持，讓每天每月都有信徒像樹林一樣前來佈施，歸依的人眾多。』於是他召集工匠，對於要高價報酬的工匠，他發誓不予理睬。他從千里之外的易州取來玉石，用來建造寺院，精細巧妙，光彩奪目，其功德可以與他所見到的景象相比。寺院的墻壁上，有王府的朋友吳道子的畫跡，他的畫技精妙絕倫，為世人所推崇。這座寺院前後完工，因此命名為法華寺。神英說法住持，寺院管理得井井有條，就像剪裁過一樣。後來，他沒有生病，召集門人囑咐後去世，享年七十五歲。現在他的墳墓和塔還存在。
唐五臺山華嚴寺牛云傳
釋牛云，俗
【English Translation】 English version Sh釋 Shenying (meaning 'released Shenying'). His surname is unknown. He was a native of Cangzhou. Due to past karmic connections, he awakened to the Dharma at a young age and followed a teacher. He diligently recited scriptures day and night without懈怠 (xièdài, laxity). When he reached the age to receive the full precepts, he traveled around with his staff, seeking out knowledgeable individuals. He quickly mastered profound teachings and excelled at discussing scriptures. Subsequently, he visited Chan Master Shenhui. Shenhui said to Shenying, 'You have a karmic connection with Mount Wutai. You should quickly go there to pay homage to Mañjuśrī (文殊, the Bodhisattva of Wisdom) and visit historical sites.' Having received these instructions, he arrived at the mountain in the middle of the sixth month of the fourth year of Kaiyuan to pay homage. He stayed in the monks' kitchen. One day, after finishing his meal, he was strolling in the Western Grove when he suddenly saw a monastery with the inscription 'Lotus Flower' (法華, Fǎhuá). Shenying entered and saw a 多寶塔 (Duōbǎo Tǎ, Stupa of Prabhutaratna, the Buddha of Abundant Treasures), magnificent and splendid, just as described in the Lotus Sutra. The jade and stone decorations of its four gates were exquisitely crafted, emitting a subtle and radiant light, as if created by divine craftsmanship, beyond comprehension. Behind it was the 護國仁王樓 (Hùguó Rénwáng Lóu, Hall of the Benevolent Kings Protecting the Nation), with jade and stone statues of Mañjuśrī and Samantabhadra (普賢, Pǔxián, the Bodhisattva of Universal Goodness) on it. In front were three gates with thirteen bays. Inside the inner gates were 行宮道場 (xínggōng dàochǎng, temporary palaces and practice places), displaying the ceremonial regalia of Mañjuśrī and Samantabhadra. Outside the three gates were representations of the ten monasteries of Mount Wutai, vast and distant, with a magnificent view that filled one with awe. Shenying tried to leave the monastery and saw many monks, but they were not the usual ones he encountered, and most were strange and unusual. Hesitating, he walked east for about thirty paces when he suddenly heard the sound of a door closing with a clang. He turned to look, but there was nothing there. Shenying then wept and said, 'Is this the Great Sage (大聖, Dàshèng, a respectful term for a Bodhisattva or Buddha) alerting me? I must have a karmic connection with this place.' So he built a hermitage at the place where he had seen the 多寶塔 (Duōbǎo Tǎ, Stupa of Prabhutaratna, the Buddha of Abundant Treasures) and vowed, 'I will build a monastery like the 化院 (Huàyuàn, Transformation Monastery) to reside in and maintain, so that donors will come like a forest every day and every month, and many will take refuge.' He then gathered craftsmen, vowing not to pay those who demanded high prices. He brought jade and stone from Yizhou, thousands of miles away, to build the monastery, making it exquisite and radiant, its merit comparable to what he had seen. On the walls were paintings by Wu Daozi, a friend of the royal court, whose art was superb and admired by the world. The monastery was completed, and it was named 法華 (Fǎhuá, Lotus Flower) Monastery. Shenying preached the Dharma and maintained the monastery, managing it with great order and precision. Later, he passed away without illness, after entrusting his disciples. He was seventy-five years old. His tomb and pagoda still exist today.
Biography of Niu Yun of Huayan Monastery on Mount Wutai in the Tang Dynasty
釋 Niuyun (meaning 'released Niuyun'). Secular
姓趙。雁門人也。童蒙之歲有似神不足。遣入鄉校終日不知一字。惟見僧尼合掌有畏憚之貌。年甫十二。二親送往五臺華嚴寺善住閣院。出家禮凈覺為師。每令負薪汲水。時眾輕其樸鈍。多以謔浪歸之。年滿受具益難誦習。及年三十有六乃言曰。我聞臺上恒有文殊現形。我今跣足而去。儻見文殊惟求聰明學誦經法耳。時冒寒雪情無退屈。至東臺頂見一老人然火而坐。云問曰。如此雪寒從何而來。老人曰。吾從川下來。云曰。從何道上何無屨跡。曰吾雪前來。老人卻問云曰。有何心願犯雪徒跣而至。豈不苦也。云曰。吾雖為僧自恨昏鈍不能誦唸經法。此來欲求見文殊只乞聰明果報。老人曰。奇哉。又曰。此處不見文殊更欲何之。云曰。欲上北臺去。老人曰。吾意亦然。曰請師先行。云乃遊遍臺頂告別。老人自西而去。薄暮方到北臺。又見老人然火而坐。頗為驚怪。問曰。適於東臺相別。為何先至。老人曰。師不知要路所以來遲。云雖承此語心乃猶豫。只此老人莫應文殊也。云乃嗚足禮拜。老人曰。吾俗人也不應作禮。唯貪設禮情屬不移。良久老人云。休禮。候吾入定觀汝前身作何行業而昏鈍也。老人閉目。倏爾開顏語云曰。汝前生為牛來。因載藏經今得為僧。而闇鈍耳。汝于龍堂邊取一钁來。與汝斸卻心頭淤肉即明快也
。云遂得钁度與。老人曰。汝但閉目。候吾教開即開。因閉目。次有似當心施钁身無痛苦。心乃豁然。似闇室立於明燈。巨夜懸于圓月也。云開目。乃見老人現文殊像。語云曰。汝自後誦唸經法歷耳無忘。又于華嚴寺澗東院大有因緣。無得退轉。云乃行悲行泣。接足而禮。未舉頭頃不見菩薩矣。云後下山四支無損。凡曰經典。目所一覽輒誦于口。明年夏五月繞育王塔。行道唸經。至更初乃見一道直光。從北臺頂連瑞塔基。久而不散。于光明中現寶閣一所。前有金牌題云善住云憶菩薩授記之言。依光中所現之閣而建置焉。道化施行人咸貴重。于開元二十三年無疾而終。俗齡六十三。法臘四十四矣。云名亡上字。承文殊記識本跡為牛。故時號之焉。
唐五臺山清涼寺道義傳
釋道義。江東衢州人也。開元中至臺山于清涼寺粥院居止。典座普請運柴負重登高。頗有難色。義將竹鞋一緉轉貿人荷擔。因披三事納衣。東北而行可五里。來於楞伽山下逢一老僧。其貌古陋引一童子。名字覺一。老僧前行。童子呼請義東邊寺內啜茶去。乃相隨入寺遍禮諸院。見大閣三層上下九間總如金色閃爍其目。老僧令遣義早還所止。山寒難住。唯諾辭出寺。行及百步回顧唯是山林。乃知化寺也。卻回長安。大曆元載具此事由奏寶應元
【現代漢語翻譯】 現代漢語譯本：於是善住（Shanzhu，菩薩名）得到了斧頭。老人說：『你只需閉上眼睛，等我告訴你睜開就睜開。』 善住於是閉上眼睛，隨即感到好像用斧頭劈在心上一樣，但身體沒有痛苦。心裡豁然開朗，好像在黑暗的房間里點亮了明燈，又像巨大的夜晚懸掛著圓月一樣。善住睜開眼睛，就看見老人顯現出文殊（Wenshu，菩薩名）菩薩的形象，告訴善住說：『你從今以後誦唸經法，凡是聽過的都不會忘記，而且你在華嚴寺（Huayan Temple）澗東院有很大的因緣，不要退轉。』 善住於是悲傷地哭泣，跪下來接住文殊菩薩的腳禮拜，還沒抬起頭，就不見了菩薩。善住下山後，四肢沒有損傷。凡是經書，眼睛看一遍就能背誦出來。第二年夏天五月，繞著育王塔（Yuwang Pagoda）行走唸經，到了半夜，看見一道筆直的光，從北臺頂連線到瑞塔的塔基，很久都不散去。在光明中顯現出一座寶閣，前面有金牌題寫著善住云憶菩薩授記之言。於是依照光明中顯現的寶閣而建造它。善住的道化施行，人們都非常尊重他。在開元二十三年無疾而終，世俗年齡六十三歲，僧臘四十四年。善住的名字是亡上字，因為文殊菩薩記識他的本跡是牛，所以當時人們這樣稱呼他。 唐五臺山清涼寺道義傳 釋道義（Shi Daoyi），是江東衢州人。開元年間來到五臺山，在清涼寺（Qingliang Temple）的粥院居住。典座和尚叫大家運柴，揹著重物登上高處，（道義）頗有為難之色。道義將一雙竹鞋轉手賣給挑夫，於是披上三事納衣，向東北方向走了大約五里路，來到楞伽山（Lengqie Mountain）下，遇到一位老僧，他的相貌古樸醜陋，帶著一個童子，名字叫覺一（Jueyi）。老僧在前邊走，童子呼喚道義到東邊的寺廟裡喝茶。於是（道義）就跟隨他們進入寺廟，遍禮各個院落，看見一座三層大閣，上下九間，全都像金色一樣閃耀著眼睛。老僧讓道義早點回到住處，說山裡寒冷難以居住。道義答應著告辭出了寺廟，走了大約一百步，回頭一看，只有山林。才知道那是化現的寺廟。後來回到長安，在大曆元年詳細地把這件事上奏給寶應元
【English Translation】 English version: Thereupon, Shanzhu (name of a Bodhisattva, meaning 'Good Abode') obtained the axe. The old man said, 'You only need to close your eyes, and open them when I tell you to.' So Shanzhu closed his eyes, and then felt as if the axe was striking his heart, but his body felt no pain. His heart suddenly opened up, like a bright lamp lit in a dark room, or like a full moon hanging in the vast night. Shanzhu opened his eyes and saw the old man manifesting as the Bodhisattva Wenshu (Manjushri, Bodhisattva of Wisdom), who told Shanzhu, 'From now on, when you recite the scriptures, you will not forget anything you have heard. Moreover, you have a great affinity with the Jian Dong Courtyard of Huayan Temple (Flower Garland Temple), do not regress.' Shanzhu then wept with sorrow, knelt down and held the Bodhisattva's feet to pay homage, but before he could raise his head, the Bodhisattva had disappeared. After Shanzhu descended the mountain, his limbs were unharmed. As for the scriptures, he could recite them after reading them once. In the fifth month of the following summer, he walked around the Yuwang Pagoda (Asoka Pagoda) reciting scriptures, and at midnight, he saw a straight beam of light connecting the top of the North Terrace to the base of the Auspicious Pagoda, which did not dissipate for a long time. In the light, a precious pavilion appeared, with a golden plaque in front inscribed with the words of the Bodhisattva Shanzhu Yunyi's prophecy. So he built it according to the pavilion that appeared in the light. Shanzhu's teachings and practices were highly respected by the people. He passed away without illness in the twenty-third year of Kaiyuan, at the age of sixty-three, with forty-four years as a monk. Shanzhu's name was Wang Shangzi, because the Bodhisattva Wenshu recognized his original form as an ox, so people called him that at the time. 'Biography of Daoyi of Qingliang Temple on Mount Wutai in the Tang Dynasty' Shi Daoyi (釋道義), was a native of Quzhou in Jiangdong. During the Kaiyuan era, he came to Mount Wutai and resided in the congee hall of Qingliang Temple (Clear Cool Temple). The abbot asked everyone to transport firewood, carrying heavy loads and climbing high places, which (Daoyi) found difficult. Daoyi sold a pair of bamboo shoes to a porter, then donned his three-piece monastic robe and walked northeast for about five miles, arriving at the foot of Lengqie Mountain (Lanka Mountain), where he met an old monk with a simple and rustic appearance, accompanied by a boy named Jueyi (覺一). The old monk walked ahead, and the boy called Daoyi to go to the temple on the east side for tea. So (Daoyi) followed them into the temple, paying respects to all the courtyards, and saw a three-story pavilion, nine rooms up and down, all shimmering like gold. The old monk told Daoyi to return to his residence early, saying that the mountain was cold and difficult to live in. Daoyi agreed and bid farewell to leave the temple. After walking about a hundred steps, he looked back and saw only mountains and forests. Only then did he realize that it was a manifested temple. Later, he returned to Chang'an and reported this matter in detail to Baoying Yuan in the first year of Dali.
聖文武皇帝。蒙敕置金閣寺。宣十節度助緣。遂召蓋造都料。一僧名純陀。為度土木造金閣一寺。陀元是西域那爛陀寺喜鵲院僧。寺成后敕賜不空三藏焉。義不測其終。
唐五臺山竹林寺法照傳
釋法照。不知何許人也。大曆二年棲止衡州云峰寺。勤修不懈。于僧堂內粥缽中忽睹五彩祥雲。云內現山寺。寺之東北五十里已來有山。山下有澗。澗北有石門。入可五里有寺。金榜題云大聖竹林寺。雖目擊分明而心懷隕穫。他日齋時還於缽中五色云內現其五臺諸寺。儘是金地無有山林穢惡。純是池臺樓觀眾寶莊嚴。文殊一萬聖眾而處其中。又現諸佛凈國。食畢方滅。心疑未決。歸院問僧。還有曾游五臺山已否。時有嘉延曇暉二師言曾到。言與缽內所見一皆符合。然尚未得臺山訊息。暨四年夏于衡州湖東寺內有高樓臺。九旬起五會念佛道場。六月二日未時。遙見祥雲彌覆臺寺。雲中有諸樓閣。閣中有數梵僧。各長丈許。執錫行道。衡州舉郭咸見彌陀佛與文殊普賢一萬菩薩俱在此會。其身高大。見之者皆深泣血設禮。至酉方滅。照其日晚於道場外遇一老人。告照云。師先發愿往金色世界奉覲大聖。今何不去。照怪而答曰。時難路艱何可往也。老人言。但亟去。道路固無留難。言訖不見。照驚入道場重發誠愿。夏滿約
【現代漢語翻譯】 現代漢語譯本：聖文武皇帝（指唐朝皇帝）。奉皇帝的命令建造金閣寺。爲了募集資金，朝廷派遣十位節度使協助。於是，朝廷召來一位名叫純陀（Śūnyatā）的僧人，擔任建造金閣寺的總負責人。純陀原本是西域那爛陀寺（Nālandā）喜鵲院的僧人。寺廟建成后，皇帝下旨賜給不空三藏（Amoghavajra）。他的功德深不可測。
唐五臺山竹林寺法照傳
釋法照（Dharmaprabhāsa），不知道是哪裡人。大曆二年，居住在衡州云峰寺，勤奮修行從不懈怠。在僧堂內的粥缽中，忽然看見五彩祥雲。雲中顯現出山寺，寺的東北五十里處有一座山，山下有一條澗，澗北有一座石門。進入石門大約五里路，有一座寺廟。寺廟的金匾上題寫著『大聖竹林寺』。雖然親眼所見非常清楚，但心中還是疑惑不定。後來有一天齋飯時，又在缽中的五色云內顯現出五臺山的各個寺廟。全部都是金色的土地，沒有山林污穢，全是池塘樓閣，用各種珍寶裝飾得非常華麗。文殊菩薩（Mañjuśrī）和一萬聖眾在其中。又顯現出諸佛的清凈國土。吃完飯後景象就消失了。心中疑惑不解，回到寺院問僧人，有沒有曾經遊歷過五臺山的。當時有嘉延、曇暉兩位法師說曾經去過。說的情況與缽中所見完全符合。然而還是沒有得到五臺山的訊息。到了大曆四年夏天，在衡州湖東寺內的高樓臺上，舉行了九十天的五會念佛道場。六月二日未時，遠遠看見祥雲覆蓋著寺廟。雲中有許多樓閣，樓閣中有幾位梵僧，各自身高一丈多，拿著錫杖行走。衡州全城的人都看見了彌陀佛（Amitābha）與文殊菩薩、普賢菩薩（Samantabhadra）和一萬菩薩都在這個法會上。他們的身高非常高大。看見的人都深深地感動哭泣，頂禮膜拜。到酉時景象才消失。法照在那天晚上在道場外遇到一位老人。老人告訴法照說：『你先前發願前往金色世界拜見大聖，現在為什麼不去呢？』法照感到奇怪，回答說：『現在時局艱難，道路險阻，怎麼能去呢？』老人說：『只要趕緊去，道路上一定沒有阻礙。』說完就不見了。法照驚恐地進入道場，重新發下真誠的誓願。夏季結束。
【English Translation】 English version: Emperor Sheng Wenwu (referring to the Tang Dynasty emperor) ordered the construction of Jingesi Temple. To raise funds, ten Jiedushi (military governors) were dispatched to assist. Subsequently, a monk named Śūnyatā was summoned to be in charge of the construction of Jingesi Temple. Śūnyatā was originally a monk from Xique Courtyard of Nālandā Temple in the Western Regions. After the temple was completed, the emperor decreed it to be bestowed upon Amoghavajra. His merits were immeasurable.
Biography of Dharma-prabhāsa of Zhulin Temple on Mount Wutai, Tang Dynasty
Dharma-prabhāsa, it is not known where he was from. In the second year of the Dali era, he resided at Yunfeng Temple in Hengzhou, diligently practicing without懈怠. In the congee bowl in the monks' hall, he suddenly saw auspicious five-colored clouds. Within the clouds appeared a mountain temple, fifty li northeast of which was a mountain, at the foot of which was a stream, and north of the stream was a stone gate. Entering the stone gate for about five li, there was a temple. On the golden plaque of the temple was written 'Great Sage Zhulin Temple'. Although he saw it clearly with his own eyes, he was still uncertain in his heart. Later, one day during mealtime, the various temples of Mount Wutai appeared again in the five-colored clouds in the bowl. All were golden lands, without the filth of mountains and forests, all were ponds and pavilions, adorned with various treasures. Mañjuśrī and ten thousand holy beings were among them. The pure lands of the Buddhas also appeared. After the meal, the scene disappeared. Doubtful, he returned to the temple and asked the monks if anyone had ever traveled to Mount Wutai. At that time, Dharma masters Jiayan and Tanhui said they had been there. What they said matched exactly what was seen in the bowl. However, he still had not obtained news of Mount Wutai. In the summer of the fourth year of the Dali era, on a high platform in Hudong Temple in Hengzhou, a ninety-day Five Assemblies Buddha Recitation Dharma Assembly was held. On the second day of June, at the hour of Wei (1-3 PM), auspicious clouds were seen covering the temple from afar. In the clouds were many pavilions, and in the pavilions were several Brahma monks, each about ten feet tall, holding staffs and walking. The entire city of Hengzhou saw Amitābha, Mañjuśrī, Samantabhadra, and ten thousand Bodhisattvas all at this assembly. Their heights were very great. Those who saw them were deeply moved to tears and prostrated in worship. The scene disappeared at the hour of You (5-7 PM). That evening, Dharma-prabhāsa met an old man outside the Dharma Assembly. The old man told Dharma-prabhāsa, 'You previously vowed to go to the golden world to pay homage to the Great Sage, why are you not going now?' Dharma-prabhāsa was surprised and replied, 'The times are difficult and the roads are dangerous, how can I go?' The old man said, 'Just go quickly, there will certainly be no obstacles on the road.' After speaking, he disappeared. Dharma-prabhāsa entered the Dharma Assembly in fear and renewed his sincere vows. The summer ended.
往前。任是火聚冰何終無退衄。至八月十三日。于南嶽與同志數人惠然肯來。果無沮礙。則五年四月五日到五臺縣遙見佛光寺南數道白光。六日到佛光寺。果如缽中所見略無差脫。其夜四更見一道光從北山下來射照。照忙入堂內。乃問眾云此何祥也。吉兇焉在。有僧答言。此大聖不思議光。常答有緣。照聞已即具威儀尋光至寺。東北五十里間果有山。山下有澗。澗北有一石門。見二青衣可年八九歲。顏貌端正立於門首。一稱善財二曰難陀。相見歡喜問訊設禮。引照入門。向北行五里已來。見一金門樓。漸至門所乃是一寺。寺前有大金榜。題曰大聖竹林寺。一如缽中所見者。方圓可二十里。一百二十院皆有寶塔莊嚴。其地純是黃金。流渠華樹充滿其中。照入寺至講堂中。見文殊在西普賢在東。各據師子之座。說法之音歷歷可聽。文殊左右菩薩萬餘。普賢亦無數菩薩圍繞。照至二賢前作禮問言。末代凡夫去聖時遙知識轉劣垢障尤深。佛性無由顯現佛法浩浣。未審修行於何法門最為其要。唯愿大聖斷我疑網。文殊報言。汝今唸佛。今正是時。諸修行門無過唸佛。供養三寶福慧雙修。此之二門最為徑要。所以者何。我於過去劫中因觀佛故。因唸佛故。因供養故。今得一切種智。是故一切諸法般若波羅蜜甚深禪定。乃至諸佛。皆
【現代漢語翻譯】 現代漢語譯本 繼續前進。縱然是面對火堆或冰山，也絕不退縮。到了八月十三日，在南嶽與幾位志同道合的朋友欣然相會。果然沒有遇到任何阻礙。於是在五年後的四月五日到達五臺縣，遠遠地就看見佛光寺南面有幾道白光。六日到達佛光寺，果然與缽中所見完全一致，沒有絲毫偏差。當晚四更時分，看見一道光從北山下來照射。照連忙進入堂內，於是問眾人說：『這是什麼祥瑞之兆？吉兇如何？』有僧人回答說：『這是大聖不可思議的光芒，常常回應有緣之人。』照聽聞后，立刻整理儀容，尋找光芒來到寺廟東北五十里處，果然有一座山。山下有一條山澗，山澗北面有一道石門。看見兩個青衣童子，大約八九歲，容貌端正，站在門前。一個名叫善財（Sudhana），一個名叫難陀（Nanda）。他們相見歡喜，互相問候行禮，引領照進入石門。向北走了五里左右，看見一座金色的門樓。漸漸來到門前，原來是一座寺廟。寺廟前有一塊巨大的金榜，上面寫著『大聖竹林寺』。與缽中所見完全一樣。寺廟方圓大約二十里，一百二十座院落都裝飾著寶塔，非常莊嚴。那裡的土地純粹是黃金，流動的渠水和華麗的樹木充滿其中。照進入寺廟，來到講堂中，看見文殊（Manjusri）菩薩在西邊，普賢（Samantabhadra）菩薩在東邊，各自坐在獅子座上。說法的聲音清晰可聞。文殊菩薩左右有萬餘位菩薩，普賢菩薩也有無數菩薩圍繞。照來到兩位菩薩面前，行禮問道：『末法時代的凡夫，距離聖人已經很久遠，知識越來越淺薄，業障越來越深重，佛性沒有辦法顯現，佛法浩瀚無邊。不知道修行什麼法門最為重要？只希望大聖能夠解除我的疑惑。』文殊菩薩回答說：『你現在應當唸佛，現在正是時候。各種修行法門沒有超過唸佛的。供養三寶，福慧雙修，這兩種法門最為直接重要。為什麼呢？我在過去劫中因為觀察佛，因為憶念佛，因為供養佛，現在才得到一切種智（sarvajnana）。因此，一切諸法、般若波羅蜜（Prajnaparamita）、甚深禪定，乃至諸佛，都…
【English Translation】 English version Continue forward. Even if facing a mountain of fire or a glacier, never retreat. On the thirteenth day of the eighth month, I met several like-minded friends in Nan Yue (Southern Mountain), who came willingly. Indeed, there were no obstacles. Then, on the fifth day of the fourth month of the fifth year, I arrived in Wutai County (Five Terrace County) and saw several beams of white light south of Foguang Temple (Buddha Light Temple) from afar. On the sixth day, I arrived at Foguang Temple, and it was exactly as I had seen in the bowl, without the slightest deviation. That night, at the fourth watch, I saw a beam of light coming down from the North Mountain and shining. Zhao (the narrator) hurriedly entered the hall and asked the assembly, 'What is this auspicious sign? What is the omen, good or bad?' A monk replied, 'This is the inconceivable light of the Great Sage, which often responds to those who have affinity.' Upon hearing this, Zhao immediately arranged his attire and followed the light to a mountain fifty li (Chinese mile) northeast of the temple. There was a stream below the mountain, and a stone gate north of the stream. I saw two boys in green robes, about eight or nine years old, with dignified appearances, standing at the gate. One was called Sudhana (Good Wealth), and the other was called Nanda (Joyful). They greeted each other with joy, exchanged courtesies, and led Zhao through the gate. After walking about five li to the north, I saw a golden gate tower. Gradually approaching the gate, it turned out to be a temple. In front of the temple was a large golden plaque, inscribed with 'Great Sage Bamboo Grove Temple.' It was exactly as I had seen in the bowl. The temple was about twenty li in circumference, and the one hundred and twenty courtyards were all adorned with pagodas, very solemn. The land there was pure gold, and flowing streams and magnificent trees filled it. Zhao entered the temple and came to the lecture hall, where he saw Manjusri (Gentle Glory) Bodhisattva in the west and Samantabhadra (Universal Worthy) Bodhisattva in the east, each seated on a lion throne. The sound of their teachings was clearly audible. Manjusri was surrounded by more than ten thousand Bodhisattvas, and Samantabhadra was also surrounded by countless Bodhisattvas. Zhao approached the two sages, bowed, and asked, 'In this degenerate age, ordinary people are far removed from the sages, knowledge is becoming increasingly inferior, and karmic obstacles are becoming increasingly profound. The Buddha-nature has no way to manifest, and the Dharma is vast and boundless. I do not know which Dharma gate is most important to practice? I only hope that the Great Sages can resolve my doubts.' Manjusri replied, 'You should now recite the Buddha's name; now is the right time. There is no practice that surpasses reciting the Buddha's name. Making offerings to the Three Jewels (Triratna), cultivating both merit and wisdom, these two practices are the most direct and important. Why? Because in past kalpas (eons) I contemplated the Buddha, because I remembered the Buddha, because I made offerings to the Buddha, I now attain all-knowing wisdom (sarvajnana). Therefore, all dharmas, Prajnaparamita (Perfection of Wisdom), profound samadhi (meditative absorption), and even all Buddhas, all...
從唸佛而生。故知唸佛諸法之王。汝當常念無上法王令無休息。照又問。當云何念。文殊言。此世界西有阿彌陀佛。彼佛願力不可思議。汝當繼念令無間斷。命終之後決定往生永不退轉。說是語已。時二大聖各舒金手摩照頂為授記別。汝已唸佛故不久證無上正等菩提。若善男女等愿疾成佛者無過唸佛。則能速證無上菩提。語已時二大聖互說伽陀。照聞已歡喜踴躍疑網悉除。又更作禮。禮已合掌。文殊言。汝可往詣諸菩薩院次第巡禮。授教已次第瞻禮。遂至七寶果園。其果才熟其大如碗。便取食之。食已身意泰然。造大聖前作禮辭退。還見二青衣送至門外。禮已舉頭遂失所在。倍增悲感乃立石記至今存焉。復至四月八日。于華嚴寺西樓下安止。洎十三日照與五十餘僧同往金剛窟。到無著見大聖處。處心禮三十五佛名。照禮才十遍。忽見其處廣博嚴凈琉璃宮殿。文殊普賢一萬菩薩及佛陀波利。居在一處。照見已惟自慶喜。隨眾歸寺。其夜三更于華嚴院西樓上。忽見寺東山半有五聖燈。其大方尺餘。照咒言。請分百燈歸一畔。便分如願。重謂分為千炬。言訖便分千數。行行相對遍於山半。又更獨詣金剛窟所。愿見大聖。三更盡到見梵僧。稱是佛陀波利。引之入聖寺。語在覺救傳。至十二月初。遂于華嚴寺華嚴院入唸佛道場。
【現代漢語翻譯】 現代漢語譯本 從唸佛而生，因此可知唸佛是諸法之王。你應該常常唸誦無上的法王（指佛陀），不要有絲毫的停歇。', 照（人名）又問：『應當如何唸誦呢？』文殊（文殊菩薩）說：『這個世界的西方有阿彌陀佛（Amitabha）。阿彌陀佛的願力不可思議。你應該持續不斷地念誦，不要有任何間斷。命終之後，必定往生（reborn in the Pure Land），永遠不會退轉。』說完這些話后，兩位大聖（文殊菩薩和普賢菩薩）各自伸出金色的手，摩照的頭頂，為他授記（prophecy）。『你因爲念佛的緣故，不久將證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果善男子、善女人等希望快速成佛，沒有比唸佛更好的方法了。唸佛能夠迅速證得無上菩提。』說完后，兩位大聖互相說了伽陀（gatha，偈頌）。照聽了之後，歡喜踴躍，疑慮和迷惑全部消除。又再次作禮。作禮完畢后，合掌。文殊說：『你可以前往各個菩薩院，依次巡禮。』授教完畢后，依次瞻仰禮拜。於是到了七寶果園。那裡的果實剛剛成熟，大小像碗一樣。便取來食用。食用后，身心舒泰。到大聖（文殊菩薩）面前作禮辭退。回去時，看見兩位青衣童子送到門外。作禮后抬頭看，兩位童子便消失不見了。更加悲傷感慨，於是立石碑來紀念這件事，至今還存在。又到了四月八日，在華嚴寺（Huayan Temple）西樓下安頓下來。到了十三日，照與五十多位僧人一同前往金剛窟（Vajra Cave）。到達無著（Asanga）見到大聖（文殊菩薩）的地方。虔誠地禮拜三十五佛名。照才禮拜了十遍，忽然看見那個地方廣闊而莊嚴清凈，是琉璃宮殿。文殊（Manjusri）、普賢（Samantabhadra）、一萬位菩薩以及佛陀波利（Buddhapali）都在一處。照看見后，只是自己慶幸歡喜。跟隨大眾回到寺院。那天夜裡三更時分，在華嚴院西樓上，忽然看見寺院東山半山腰有五盞聖燈，大小有一尺見方。照唸誦咒語說：『請將百盞燈分到一邊。』便如願分開了。又說要分為千炬。說完便分成了成千上萬盞燈，一行行相對，遍佈山腰。又獨自前往金剛窟，希望見到大聖（文殊菩薩）。三更時分到達，看見一位梵僧，自稱是佛陀波利。引他進入聖寺。詳細情況在《覺救傳》中有記載。到了十二月初，於是在華嚴寺華嚴院進入唸佛道場。
【English Translation】 English version Born from mindfulness of the Buddha. Therefore, it is known that mindfulness of the Buddha is the king of all dharmas. You should constantly be mindful of the supreme Dharma King (referring to the Buddha), without any rest.' Zhao (a person's name) then asked: 'How should I be mindful?' Manjusri (Manjusri Bodhisattva) said: 'To the west of this world is Amitabha Buddha (Amitabha). The power of Amitabha Buddha's vows is inconceivable. You should continuously be mindful, without any interruption. After the end of life, you will definitely be reborn (reborn in the Pure Land) and will never regress.' After saying these words, the two great sages (Manjusri Bodhisattva and Samantabhadra Bodhisattva) each extended their golden hands and stroked Zhao's head, bestowing a prophecy (prophecy) upon him. 'Because you are mindful of the Buddha, you will soon attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). If good men and good women wish to quickly become Buddhas, there is no better method than mindfulness of the Buddha. Mindfulness of the Buddha can quickly attain unsurpassed enlightenment.' After speaking, the two great sages recited gathas (gatha, verses) to each other. Zhao, upon hearing this, rejoiced and danced, and all doubts and confusions were eliminated. He then prostrated again. After prostrating, he joined his palms. Manjusri said: 'You can go to the various Bodhisattva courtyards and pay homage in order.' After the teachings were given, he paid homage in order. Then he went to the Seven Treasure Garden. The fruits there were just ripe, the size of bowls. He took one and ate it. After eating, his body and mind were at ease. He went before the great sage (Manjusri Bodhisattva), paid his respects, and took his leave. On the way back, he saw two green-robed attendants escorting him to the gate. After paying his respects and looking up, the two attendants disappeared. He was even more saddened and moved, so he erected a stone tablet to commemorate this event, which still exists today. Again, on the eighth day of the fourth month, he settled down at the west building of Huayan Temple (Huayan Temple). On the thirteenth day, Zhao and more than fifty monks went together to Vajra Cave (Vajra Cave). They arrived at the place where Asanga (Asanga) saw the great sage (Manjusri Bodhisattva). He sincerely paid homage to the names of the Thirty-Five Buddhas. Zhao had only paid homage ten times when he suddenly saw that the place was vast and solemnly pure, a palace of lapis lazuli. Manjusri (Manjusri), Samantabhadra (Samantabhadra), ten thousand Bodhisattvas, and Buddhapali (Buddhapali) were all in one place. Zhao, upon seeing this, only rejoiced and was happy. He followed the crowd back to the temple. That night, at the third watch, on the west building of Huayan Temple, he suddenly saw five sacred lamps on the mountainside east of the temple, each about a foot square. Zhao recited a mantra, saying: 'Please divide a hundred lamps to one side.' They were divided as he wished. He then said to divide them into a thousand torches. As soon as he finished speaking, they divided into thousands of lamps, row upon row, covering the mountainside. He then went alone to Vajra Cave, hoping to see the great sage (Manjusri Bodhisattva). He arrived at the third watch and saw a Brahmin monk, who claimed to be Buddhapali. He led him into the sacred temple. Details are recorded in the 'Biography of Juejiu'. At the beginning of December, he entered the Pure Land practice hall at Huayan Temple.
絕粒要期誓生凈土。至於七日初夜正念佛時。又見一梵僧入乎道場。告云。汝所見臺山境界何故不說。言訖不見。照疑此僧亦擬不說。翌日申時正念誦次又見一梵僧。年可八十。乃言照曰。師所見臺山靈異。胡不流佈普示眾生令使見聞發菩提心獲大利樂乎。照曰。實無心秘蔽聖道恐生疑謗。故所以不說。僧云。大聖文殊見在此山。尚招人謗。況汝所見境界。但使眾生見聞之者發菩提心作毒鼓緣耳。照聞斯語便隨憶念錄之。時江東釋慧從。以大曆六年正月內。與華嚴寺崇暉明謙等三十餘人。隨照至金剛窟所。親示般若院立石標記。於時徒眾誠心瞻仰。悲喜未已。遂聞鐘聲。其音雅亮節解分明。眾皆聞之驚異尤甚。驗乎所見不虛。故書于屋壁。普使見聞同發勝心共期佛慧。自後照又依所見化竹林寺題額處建寺一區。莊嚴精麗便號竹林焉。又大曆十二年九月十三日。照與弟子八人于東臺睹白光數四。次有異云叆叇。云開見五色通身光。光內有圓光紅色文殊乘青毛師子。眾皆明見。乃霏微下雪。及五色圓光遍於山谷。其同見弟子純一惟秀歸政智遠沙彌惟英優婆塞張希俊等。照后篤鞏其心修煉無曠。不知其終。絳州兵掾王士詹述聖寺記云。
系曰。佛成就三身必居三土。顯正依報莊嚴故。菩薩未沾國土名。但云住處。修凈
【現代漢語翻譯】 現代漢語譯本：發誓斷絕塵緣，期望往生凈土。到了七日初夜，正在專心念佛的時候，又見到一位梵僧進入道場，告訴他說：『你所見的五臺山境界，為什麼不說出來？』說完就不見了。照法師懷疑這位僧人也是想讓他不要說。第二天下午，正在念誦的時候，又見到一位梵僧，年紀大約八十歲，對照法師說：『法師您所見的五臺山靈異景象，為什麼不廣泛傳播，普遍示現給眾生，使見聞者都能發起菩提心，獲得大利益呢？』照法師說：『實在沒有刻意隱瞞聖道，只是恐怕引起人們的懷疑和誹謗，所以才沒有說。』僧人說：『大聖文殊菩薩顯現在這座山中，尚且招人誹謗，何況你所見的境界呢？只要使眾生見聞的人發起菩提心，就當作是毒鼓之緣罷了。』照法師聽了這些話，便隨著回憶記錄下來。當時江東的釋慧從，在大曆六年正月里，與華嚴寺的崇暉、明謙等三十餘人，跟隨照法師到金剛窟所在地，親自指示般若院立石標記。當時眾人誠心瞻仰，悲喜交加，於是聽到了鐘聲，那聲音清雅洪亮，節奏分明，眾人都聽到了，感到非常驚訝。驗證了所見不虛。所以寫在屋壁上，普遍使見聞者共同發起殊勝之心，共同期望佛的智慧。此後，照法師又依照所見的化竹林寺題額處，建造了一座寺院，莊嚴精美，就叫做竹林寺。又在大曆十二年九月十三日，照法師與弟子八人在東臺看見白光數次。接著有奇異的雲彩遮蔽天空，云開后看見五色通身光。光內有圓形紅色光環，文殊菩薩乘坐青毛獅子。眾人都清楚地看見。於是下起了細微的雪，以及五色圓光遍佈山谷。一同看見的弟子有純一、惟秀、歸政、智遠、沙彌惟英、優婆塞張希俊等。照法師後來堅定鞏固他的心，勤奮修煉沒有懈怠，不知道他最終的結局。絳州兵掾王士詹在述聖寺記中寫道： 總結說：佛成就法身、報身、應身，必定居住在法性土、報嚴土、應化土。顯現正報所依的依報莊嚴的緣故。菩薩未證得國土之名，只能說居住之處。修習凈土。
【English Translation】 English version: He vowed to sever worldly ties and aspired to be reborn in the Pure Land. On the first night of the seven-day retreat, while single-mindedly reciting the Buddha's name, he saw a Brahman monk enter the Dharma hall and say, 'Why don't you speak of the realm of Mount Wutai (Mount Qingliang, a sacred Buddhist mountain associated with Manjushri Bodhisattva) that you saw?' After saying this, he disappeared. Zhao (the monk who had the vision) suspected that this monk also intended for him not to speak of it. The next day, in the late afternoon, while reciting scriptures, he saw another Brahman monk, about eighty years old, who said to Zhao, 'Why don't you widely disseminate the miraculous sights of Mount Wutai that you saw, and universally show them to sentient beings, so that those who see and hear them can arouse Bodhi-mind (the mind of enlightenment) and obtain great benefit and joy?' Zhao replied, 'I have no intention of concealing the sacred path, but I fear that it will cause people to doubt and slander, so I have not spoken of it.' The monk said, 'Even the great sage Manjushri (Bodhisattva of wisdom) appearing on this mountain still invites slander, let alone the realm that you saw? Just let those who see and hear it arouse Bodhi-mind, and consider it as the condition of a poison drum (a drum whose sound, even if poisonous, can awaken beings to Dharma).' Upon hearing these words, Zhao then recalled and recorded them. At that time, Shi Huicong of Jiangdong, along with Chonghui, Mingqian, and more than thirty others from Huayan Temple, followed Zhao to the location of the Vajra Cave (a cave associated with Vajrapani), where he personally indicated the location for establishing a stone marker for the Prajna Hall (hall of wisdom). At that time, the assembly sincerely looked up, filled with both sorrow and joy, and then heard the sound of a bell, its tone elegant and clear, its rhythm distinct. Everyone heard it and was greatly astonished. This verified that what they had seen was not false. Therefore, it was written on the wall of the hall, so that all who see and hear it may together arouse supreme mind and jointly aspire to the wisdom of the Buddha. Later, Zhao, according to what he had seen at the location where the name plaque of Zhulin Temple (Bamboo Grove Temple) should be inscribed, built a temple complex, adorned and exquisite, and named it Zhulin Temple. Furthermore, on the thirteenth day of the ninth month of the twelfth year of the Dali era (Tang Dynasty), Zhao and eight disciples saw white light several times on the East Terrace (of Mount Wutai). Then, strange clouds covered the sky, and when the clouds parted, they saw five-colored light enveloping the body. Within the light was a round, red halo, and Manjushri Bodhisattva riding a blue-maned lion. Everyone clearly saw it. Then, fine snow fell, and the five-colored halo spread throughout the mountains and valleys. The disciples who saw it together were Chuny, Weixiu, Guizheng, Zhiyuan, Shami (novice monk) Weiying, and Upasaka (lay devotee) Zhang Xijun. Later, Zhao strengthened and consolidated his mind, diligently cultivated without negligence, and his final fate is unknown. Wang Shizhan, a military clerk of Jiangzhou, wrote in the record of Shusheng Temple: Concluding remarks: The Buddha achieves the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and necessarily resides in the three lands (Dharmadhatu, Reward Land, Manifestation Land). This is because the adornment of the dependent environment (the land) relies on the correct reward (the Buddha's body). Bodhisattvas have not yet attained the name of a land, but can only be said to reside in a place. Cultivating the Pure Land.
佛國因隨生佛家。故華嚴經有菩薩住處品焉。經云。唯佛一人居凈土此下不僣上也。若八字陀羅尼經云文殊大願力與佛同境界。境界凈則說法凈。則三土義齊也。問諸經中佛住王舍城等。可非住處邪。通曰。此義同名別。或可上得兼下也。又如兜率宮院是補處凈域寶陀落清涼支提等山。皆是菩薩凈識所變剎土也。若然者凈土與住處義同名異耳。如法照入竹林聖寺見文殊凈境也。諸于山嶺見老人童子等。則穢土見聖人。
唐清涼山秘魔巖常遇傳
釋常遇。俗姓陰。苑陽人也。出家于燕北安集寺。襟懷灑落道貌清奇。晦跡林泉避脫聲利。大中四年杖錫離燕孤征朔雪。祁冱千里徑涉五峰。詣華嚴寺菩薩堂矚文殊睟容。施右手中指。沃以香膏爇以星焰。光騰半日怡顏宛然。次遍游聖境終始兩期。其所睹祥瑞不可勝紀。后至西臺遇古聖蹟曰秘魔巖。乃文殊降龍之處也。遇稽首之際忽見輕云金光。爛爛駭目。漸分雉堞方勢如城。咸曰金色世界也。化事畢復問其處。僧曰。是地古德嘗止。國贈金光照大師。名節孤峻神異不測。載錄圖記人具爾瞻。遇悲喜交感久而不已。始結茅茲地滌慮澄神。入三摩呬多四十九日。鳥排華雨人萃香云揚袂摳衣歸依若市。乃創興佛廟僧宇。十有七年不下山頂。日以九會雜華五部等法。玩味精
【現代漢語翻譯】 現代漢語譯本：佛國因隨著佛的出現而產生於佛家。所以《華嚴經》有《菩薩住處品》。經中說：『只有佛一人居住在凈土』，這是爲了不僭越佛的地位。如果按照《八字陀羅尼經》所說，文殊菩薩的大願力和佛的境界相同。境界清凈，則說法也清凈，那麼三土（法身土、報身土、應身土）的意義就相同了。有人問：諸經中記載佛住在王舍城等地，難道不是佛的住處嗎？回答說：這只是名稱不同，意義相同。或者可以說，上面的境界可以兼顧下面的境界。又比如兜率宮內院是彌勒菩薩的補處凈域，普陀落伽山、清涼山支提等山，都是菩薩清凈意識所變化的剎土。如果這樣說，那麼凈土和住處的意義相同，只是名稱不同罷了。例如法照禪師進入竹林聖寺，見到了文殊菩薩的清凈境界。還有人在山嶺上見到老人、童子等，這都是在穢土中見到聖人。
唐朝清涼山秘魔巖常遇傳
釋常遇，俗姓陰，是苑陽人。他在燕北安集寺出家。他胸懷坦蕩，道貌清奇，隱居山林，避開名利。大中四年，他拄著錫杖離開燕地，獨自冒著北方的風雪，跋涉千里，經過五臺山，到華嚴寺菩薩堂瞻仰文殊菩薩的慈祥容貌，獻出右手中指，用香油浸泡，點燃。火焰騰空半日，菩薩的容顏依然清晰。之後他遊歷了各個聖境，始終如一。他所見到的祥瑞數不勝數。後來他到了西臺，遇到了古老的聖蹟，名叫秘魔巖，是文殊菩薩降龍的地方。常遇禪師稽首禮拜時，忽然見到輕雲和金光，光芒耀眼。漸漸地，光芒分開，呈現出雉堞的形狀，像一座城池。人們都說這是金色世界。化現完畢后，他詢問這個地方的情況。僧人說：『這個地方古代有高僧居住過，國家贈予他金光照大師的稱號，他的名節孤高，神異莫測，事蹟都記載在圖記中，人們都可以瞻仰。』常遇禪師悲喜交加，久久不能平靜。於是他開始在這裡結茅居住，洗滌思慮，澄凈心神，進入三摩呬多四十九天。鳥兒散落花雨，人們聚集如香云，揚起衣袖，紛紛歸依，像趕集一樣。於是他建立了佛廟和僧房。十七年沒有下山，每天用九會雜華五部等法，仔細研究。
【English Translation】 English version: The Buddha-land arises from the Buddha's presence within the Buddha-family. Therefore, the Avatamsaka Sutra (Huayan Jing) has a chapter on the 'Abodes of Bodhisattvas'. The sutra says, 'Only the Buddha dwells in the Pure Land,' to avoid any presumption upon the Buddha's status. However, according to the Eight-Syllable Dharani Sutra, Manjushri's (Wenshu) great vows are equal to the Buddha's realm. If the realm is pure, then the teachings are pure, and the meaning of the Three Lands (Dharmakaya, Sambhogakaya, Nirmanakaya) is the same. Someone asks: In the sutras, it is recorded that the Buddha lived in Rajagriha (Wangshecheng) and other places; are these not the Buddha's abodes? The answer is: This is only a difference in name, but the meaning is the same. Or it can be said that the higher realm can encompass the lower realm. Furthermore, the inner court of Tushita (Doushuai) Palace is Maitreya's (Mile) Pure Land of Successorship, and Mount Potalaka (Putuoluoqie), Mount Qingliang (Qingliang), stupas (zhiti), and other mountains are all Buddha-lands transformed by the pure consciousness of Bodhisattvas. If this is the case, then the meaning of Pure Land and abode is the same, only the names are different. For example, Dharma-candra (Fazhao) entered the Bamboo Grove Monastery and saw the pure realm of Manjushri. Also, when people see old men and children on mountain ridges, it is seeing saints in the impure land.
Biography of Changyu of Secret Demon Cliff on Mount Qingliang in the Tang Dynasty
The monk Changyu (Changyu), whose lay surname was Yin, was a native of Yuanyang. He became a monk at Anji Temple in Yanbei. He had a broad mind and a pure and extraordinary appearance. He concealed his tracks in the forests and springs, avoiding fame and profit. In the fourth year of the Dazhong era, he left Yan with a staff, braving the northern snow alone, traversing thousands of miles, and passing through the Five Peaks. He went to the Bodhisattva Hall of Huayan Temple to gaze upon the serene countenance of Manjushri Bodhisattva (Wenshu Pusa), offering his right middle finger, soaking it in fragrant oil, and burning it with starlight. The light rose for half a day, and the Bodhisattva's face remained clear. Afterwards, he traveled through various sacred sites, consistently. The auspicious signs he witnessed were countless. Later, he arrived at Xitai and encountered an ancient sacred site called Secret Demon Cliff (Bimoyan), which was the place where Manjushri subdued the dragon. When Changyu bowed in reverence, he suddenly saw light clouds and golden light, dazzling to the eye. Gradually, the light separated, revealing a battlement-like shape, like a city. People said it was a golden world. After the transformation was complete, he inquired about the place. A monk said, 'Ancient virtuous monks once resided in this place. The country bestowed upon him the title of Great Master Golden Light Illumination (Jinguang Zhao Dashi). His integrity was lofty, and his spiritual powers were unfathomable. His deeds are recorded in the illustrations, and people can all admire them.' Changyu was filled with mixed emotions of sorrow and joy, and he could not calm down for a long time. So he began to live in a thatched hut here, washing away his thoughts and purifying his mind, entering Samahita (Sanmoqieduo) for forty-nine days. Birds scattered flower rain, and people gathered like fragrant clouds, raising their sleeves and clothing, and taking refuge like a market. So he founded Buddhist temples and monastic dwellings. For seventeen years, he did not descend from the top of the mountain, and every day he carefully studied the Nine Assemblies of the Avatamsaka (Jiu Hui Zahua) and the Five Divisions (Wu Bu) and other teachings.
課不遺寸陰。覺聖力潛通道出凡境。事或禮問他見莫尋。士向庶歸克念如聖。洎懿皇運末。遇易舊規。或拊掌大咍。或擊石異語。類不輕之海記。同楚客之佯狂。及禍發中原寇盜交騁夷撤宮壺鑾輅蒙塵。因省師言。其若合契矣。時屬河東武皇遙向真德就山致信。迨文德元年夏四月。命憲州刺史馬師素傳意邀請遇曰。浮世之寵辱我何累哉。堅拒遠徴確乎不拔。以其年七月十八日召門弟子曰。爾可檢護戒足。好住餘生。吾與汝決矣言訖儼然蟬蛻。俗歲七十二。僧夏五十一。門人太文等哀慟哽絕。龍紀初祀四月十八日。阇維獲設利羅凡數十粒。文公堅貯孝思旌建靈塔。銜哀出入投詣天府。武皇赗贈加等。文武崇烈及嵐憲等州牧守。例刻清俸。俾助良因建乎墳塔。即以九月二十五日封窆基𡑞也。
唐成都府永安傳
釋永安。眉州洪雅人也。身裁么么面色黧䵟。言音鄙惡而識量寬舒。大抵不可貲也。大中八年三月中詣成都云。造謁府帥白公敏中。請奏寺額。以其足跋肩輿而至。人皆未嘗見其登圊而旋溺也。故時呼為無漏師。安置聖壽寺中。且十日白中令俾差僧五六。晝夜互守之而伺察焉。內外飲食亦略同常人。而無解衣去二行之意詳其十辰之積。便旋何所。畢不可知司徒白公奏額。到日便辭歸眉郡。判官盧求見之謂
為小沙彌耳。人云此師年已八十餘矣。
系曰。蜀人謂安公為無漏師者非也。夫斷煩惱不復隨增。故永無種習。乃稱之無漏。今以飲食之餘歸於九孔。安公止二竅不流耳。瑜伽云無內逼惱分也然其位次忍住難知。啜茹如常何緣不流二竅。觀夫對法論中。有清凈依止住。食示現依止住食二種。則羅漢菩薩佛也。若然者安公是示現依止住食。雖食不食滓穢奚生。必也正名以召其體哉。
唐衢州靈石寺慧聞傳
釋慧聞。信安人也。多勸勉檀那以福業為最。常言未預聖位。於五道中流轉。非福何憑。嘗于濲江鑄丈八金身像。州未聽許銅何從致。且曰。待大施主。居無何有清溪縣夫妻二人。將嫁資鑒來舍。聞為誓咒之曰。此鑒鼓鑄若當佛心前。乃是夫妻發心之至也。迨脫摹露像。果然鑒當佛心胸間矣。又嘗往豫章。勸化獲黃金數鎰。俄遇賊劫掠。事急遂投金水中曰。慮損君子福田。請自撈捷舍聞。聞去賊徒泳水求之不得。及聞到州。金冥然已在其院中。若役人用匠不避譏嫌。得物見多自提魚貫彘肩飼工人焉。又山路虎豹聞或逢之。將杖叩其腦曰。汝勿害人。吾造功德何不入緣。明日虎銜野豬投聞前。弭尾而去。凡舉事皆成。歸信如流。率多奇異焉。
唐朔方靈武下院無漏傳
釋無漏。姓金氏。新
【現代漢語翻譯】 為小沙彌耳（年輕的沙彌）。人云此師年已八十餘矣（人們說這位法師已經八十多歲了）。
系曰（評論說）。蜀人謂安公為無漏師者非也（四川人稱安公為無漏師是不對的）。夫斷煩惱不復隨增（斷除了煩惱，煩惱不再增長），故永無種習（所以永遠沒有煩惱的種子和習氣），乃稱之無漏（才能稱之為無漏）。今以飲食之餘歸於九孔（現在安公將飲食的殘餘歸於九孔），安公止二竅不流耳（安公只是兩個孔竅沒有流出罷了）。瑜伽云無內逼惱分也（《瑜伽師地論》說沒有內在的逼迫和煩惱）。然其位次忍住難知（然而他的地位和忍耐程度難以知曉），啜茹如常何緣不流二竅（吃喝如常，為什麼兩個孔竅沒有流出呢）？觀夫對法論中（觀察《阿毗達磨論》中），有清凈依止住食示現依止住食二種（有清凈依止住食和示現依止住食兩種）。則羅漢菩薩佛也（那就是阿羅漢、菩薩和佛）。若然者安公是示現依止住食（如果這樣，安公是示現依止住食），雖食不食滓穢奚生（雖然吃了東西，但不產生污穢）。必也正名以召其體哉（一定要正名才能符合他的實際情況啊）！
唐衢州靈石寺慧聞傳
釋慧聞（釋慧聞），信安人也（信安人）。多勸勉檀那以福業為最（經常勸勉施主以積累福報為最重要）。常言未預聖位（常說沒有證得聖位），於五道中流轉（就在五道中輪迴），非福何憑（沒有福報依靠什麼呢）？嘗于濲江鑄丈八金身像（曾經在濲江鑄造丈八高的金身佛像）。州未聽許銅何從致（州里沒有允許，銅從哪裡來呢）？且曰（他說），待大施主（等待大施主）。居無何有清溪縣夫妻二人（不久有清溪縣一對夫妻），將嫁資鑒來舍（將要出嫁的女兒的嫁妝銅鏡捐獻出來）。聞為誓咒之曰（慧聞為銅鏡發誓說），此鑒鼓鑄若當佛心前（這面銅鏡如果鑄造時能正對佛心），乃是夫妻發心之至也（就是這對夫妻發心最虔誠的表現）。迨脫摹露像（等到脫模露出佛像），果然鑒當佛心胸間矣（果然銅鏡正對佛的心胸之間）。又嘗往豫章（又曾經前往豫章），勸化獲黃金數鎰（勸募得到黃金數鎰）。俄遇賊劫掠（忽然遇到強盜搶劫）。事急遂投金水中曰（情急之下就將黃金投入水中說），慮損君子福田（擔心損害各位的福田），請自撈捷舍聞（請各位自己撈取，放過我慧聞吧）。聞去賊徒泳水求之不得（慧聞離開后，強盜們游泳到水中尋找，卻找不到）。及聞到州（等到慧聞回到州里），金冥然已在其院中（黃金已經悄然出現在他的院子里）。若役人用匠不避譏嫌（如果僱傭工匠，不避諱別人的譏諷和嫌疑），得物見多自提魚貫彘肩飼工人焉（得到很多東西，就親自提著魚和豬肩肉餵給工人吃）。又山路虎豹聞或逢之（又在山路上，慧聞有時會遇到老虎和豹子），將杖叩其腦曰（就用枴杖敲打它們的頭說），汝勿害人（你們不要傷害人），吾造功德何不入緣（我建造功德，為什麼不來參與呢）？明日虎銜野豬投聞前（第二天老虎就銜著野豬投到慧聞面前），弭尾而去（搖著尾巴離開了）。凡舉事皆成（凡是做的事情都能成功），歸信如流（歸附信仰的人像流水一樣），率多奇異焉（大多是奇異的事情）。
唐朔方靈武下院無漏傳
釋無漏（釋無漏），姓金氏（姓金），新
【English Translation】 He was just a young Shami (novice monk). People said that this master was already over eighty years old.
It is commented that: It is not right for the people of Shu (Sichuan) to call Angong a 'no-outflow' master. 'No-outflow' refers to the complete severing of afflictions, which then no longer increase, thus permanently eliminating the seeds and habits of affliction. Only then can one be called 'no-outflow'. Now, Angong directs the remnants of his food and drink to the nine orifices; Angong only prevents the outflow from two orifices. The Yogacarabhumi-sastra says that there is no internal affliction. However, his position and endurance are difficult to know. He eats and drinks as usual, so why doesn't it flow from the two orifices? Observing the Abhidharma treatises, there are two types of dwelling in food: 'dwelling in pure reliance on food' and 'dwelling in the manifestation of reliance on food'. These refer to Arhats, Bodhisattvas, and Buddhas. If so, Angong is 'dwelling in the manifestation of reliance on food'. Although he eats, no impurities are produced. It is necessary to correctly name him to reflect his true state!
Biography of Huìwén of Lingshi Temple in Quzhou during the Tang Dynasty
釋Huìwén (Huìwén), was a native of Xin'an. He often encouraged dànà (donors) to consider meritorious deeds as the most important. He often said that without attaining the position of a sage, one continues to transmigrate in the five paths. Without merit, what can one rely on? He once cast a sixteen-foot-tall golden statue in the Gui River. The state had not permitted it, so where did the copper come from? He said, 'Wait for a great benefactor.' Soon after, a couple from Qingxi County brought their daughter's dowry mirror to donate. Huìwén made a vow, saying, 'If this mirror is cast directly in front of the Buddha's heart, it will be a sign of the couple's utmost sincerity.' When the statue was unveiled, the mirror was indeed positioned directly in front of the Buddha's heart. He also once went to Yuzhang and raised several yì (a unit of weight) of gold. Suddenly, he encountered robbers. In a moment of urgency, he threw the gold into the water, saying, 'I fear damaging your field of merit. Please retrieve it yourselves and spare me, Huìwén.' After Huìwén left, the robbers swam into the water to search for it but could not find it. When Huìwén returned to the state, the gold had mysteriously appeared in his courtyard. If he hired craftsmen, he did not avoid criticism or suspicion. When he obtained many things, he personally carried fish and pork shoulders to feed the workers. Also, when Huìwén encountered tigers and leopards on the mountain roads, he would strike their heads with his staff, saying, 'Do not harm people. I am creating merit; why don't you participate?' The next day, a tiger brought a wild boar and placed it in front of Huìwén, then wagged its tail and left. Everything he did was successful, and people flocked to him with faith, mostly due to these extraordinary events.
Biography of Wúlòu of the Lower Courtyard of Lingwu in Shuofang during the Tang Dynasty
釋Wúlòu (Wúlòu), whose surname was Jin, was from Xin
羅國王第三子也。本土以其地居嫡長將立儲副。而漏幼募延陵之讓。故愿為釋迦法王子耳。遂逃附海艦達于華土。欲游五竺禮佛八塔。既度沙漠涉于闐已西至蔥嶺之墟入大伽藍。其中比丘皆不測之僧也。問漏攸往之意。未有奇節。而詣天竺。僧曰。舊記無名未可輒去。此有毒龍池可往教化。如其有驗方利涉也。漏依請登池岸。唯見一胡牀。乃據而坐。至夜將艾。霆雷交作。其怪物吐氣。蓬勃種種變現眩曜無恒。漏瞑目不搖。譬如建木挺拔。豈微風可能傾動邪。持久乃有巨蛇驤首于膝上。漏悲憫之極為受三歸而去。復作老人形來致謝曰。蒙師度脫義無久居。吾三日後舍鱗介苦依。得生勝處。此去南有磐石。是弟子舍形之所。亦望閑預相尋遺骸可矣。后見長偉而夭矯僵于石上歟。寺僧咸默許之。又曰。必須愿往天竺者。此有觀音聖像。禱無虛應可祈告之。得吉祥兆可去勿疑。漏乃立於像前入于禪定。如是度四十九日。身嬰虛腫略無傾倚。旋有鼠兒猶彈丸許。咋左脛潰。黃色薄膿可累斗而愈。漏限滿獲應。群僧語之曰觀師化緣合在唐土。心存化物所利滋多。足倦遊方空加聞見不可強化。師所知乎。漏意其賢聖之言必無唐發。如是卻回臨行謂漏曰。逢蘭即住。所還之路山名賀蘭。乃馮前記遂入其中。得白草谷結茅棲止。無何安
【現代漢語翻譯】 現代漢語譯本：他是羅國王的第三個兒子。在他的國家，因為他嫡長子的身份，本來要被立為儲君。但他仰慕延陵季子的謙讓品德，所以希望成為釋迦牟尼佛的法王子。於是他逃離，搭乘海船到達華夏。他想遊歷印度，朝拜佛陀的八座寶塔。他已經穿過沙漠，到達于闐以西，到達蔥嶺的廢墟，進入一座大寺廟。寺廟裡的比丘都是深不可測的僧人。他們詢問漏（Luo）前往的目的。漏（Luo）說自己沒有什麼特別的才能，只是想去印度。僧人說：『舊的記載中沒有你的名字，不可輕易前往。這裡有一個毒龍池，你可以去教化它。如果有效驗，再去印度也不遲。』漏（Luo）聽從了他們的建議，登上池岸，只看到一張胡牀，就坐在上面。到了晚上，雷聲大作。那怪物吐氣，蓬勃洶涌，種種變化，令人眼花繚亂，沒有定形。漏（Luo）閉上眼睛，一動不動，就像挺拔的樹木一樣，怎麼會被微風吹動呢？過了很久，一條巨蛇昂起頭，放在他的膝蓋上。漏（Luo）非常悲憫，為它受了三皈依，巨蛇才離去。巨蛇又變成老人的樣子來感謝他說：『蒙受大師的度化，我義不容辭，不能久留。我三天後將脫離鱗介之苦，得以轉生到好的地方。從這裡往南有一塊磐石，是我捨棄形體的地方，也希望您能抽空去看看我的遺骸。』後來人們看到一條又長又大的蛇僵死在石頭上。寺廟裡的僧人都默默地認可了這件事。僧人又說：『如果一定要去印度，這裡有一尊觀音聖像，祈禱沒有不應驗的，可以祈求它。得到吉祥的預兆就可以去，不要懷疑。』漏（Luo）於是站在觀音像前，進入禪定。這樣過了四十九天，身體虛腫，幾乎沒有傾斜。忽然有一隻像彈丸一樣大的老鼠，咬破了他的左小腿，流出黃色的稀薄膿液，可以積滿一斗，然後痊癒。漏（Luo）期限已滿，得到了應驗。僧人們對他說：『觀音菩薩認為你的化緣應該在唐朝，心中想著教化眾生，利益會更多。你徒勞地遊歷四方，只是增加了見聞，不能強化你的修行，你明白嗎？』漏（Luo）認為他們是賢聖之言，一定不會在唐朝發展。就這樣，他卻回去了。臨行時，僧人對漏（Luo）說：『遇到蘭就住下。』他回來的路上，有一座山叫賀蘭山。於是漏（Luo）根據之前的記載，進入其中，在白草谷結茅居住。不久，他安定下來。 English version: He was the third son of the King of Luo. In his country, because of his status as the eldest son of the legal wife, he was originally going to be established as the crown prince. However, he admired the virtue of yielding displayed by Yanling Jizi, so he wished to become a Dharma prince of Shakyamuni Buddha. Therefore, he fled and boarded a sea vessel to reach China. He wanted to travel to India and worship the eight pagodas of the Buddha. He had already crossed the desert, reached west of Khotan, arrived at the ruins of the Pamir Mountains, and entered a large monastery. The Bhikkhus in the monastery were all unfathomable monks. They asked Luo about his purpose in going there. Luo said that he had no special talents, but just wanted to go to India. The monks said, 'The old records do not have your name, so you should not go there easily. There is a poisonous dragon pool here, you can go and teach it. If it is effective, it will not be too late to go to India.' Luo listened to their advice, climbed onto the bank of the pool, and only saw a Hu bed, so he sat on it. When night came, thunder rumbled. The monster exhaled, surging and turbulent, with all kinds of changes, dazzling and without a fixed form. Luo closed his eyes and remained motionless, like a towering tree, how could it be moved by a gentle breeze? After a long time, a giant snake raised its head and placed it on his lap. Luo was very compassionate and took refuge in the Three Jewels for it, and then the giant snake left. The giant snake transformed into an old man and came to thank him, saying, 'Having received the salvation of the master, I cannot stay here for long. Three days later, I will be free from the suffering of scales and shells, and be reborn in a good place. To the south from here, there is a boulder, which is the place where I will abandon my form, and I hope you can take the time to see my remains.' Later, people saw a long and large snake lying stiff on the stone. The monks in the monastery silently approved of this matter. The monks also said, 'If you must go to India, there is a statue of Avalokiteśvara here, and prayers are always answered, you can pray to it. If you get an auspicious omen, you can go without doubt.' Luo then stood in front of the statue of Avalokiteśvara and entered into meditation. After forty-nine days, his body was swollen and almost did not tilt. Suddenly, a mouse the size of a bullet bit his left calf, and yellow, thin pus flowed out, which could fill a dou (a unit of volume), and then he recovered. Luo's term was over, and he received a response. The monks said to him, 'Avalokiteśvara believes that your karmic affinity should be in the Tang Dynasty, and thinking of teaching sentient beings in your heart will bring more benefits. You travel around in vain, only increasing your knowledge and cannot strengthen your practice, do you understand?' Luo thought that they were the words of sages and would definitely not develop in the Tang Dynasty. In this way, he went back. Before leaving, the monk said to Luo, 'Stay when you encounter Lan.' On his way back, there was a mountain called Helan Mountain. So Luo entered it according to the previous record and settled in Baicao Valley. Before long, he settled down. 羅國王（King Luo）：國王的姓名。 釋迦法王子（Shakya Dharma Prince）：指繼承釋迦牟尼佛法的王子。 延陵（Yanling）：指春秋時期吳國的延陵季子，以謙讓聞名。 五竺（Five Indies）：古代對印度的稱呼。 八塔（Eight Pagodas）：指佛陀的八座舍利塔。 于闐（Khotan）：古代西域的一個國家。 蔥嶺（Pamir Mountains）：中亞的山脈。 大伽藍（Mahavihara）：大型寺廟。 比丘（Bhikkhu）：佛教僧侶。 天竺（India）：古代對印度的稱呼。 毒龍池（Poison Dragon Pool）：有毒龍居住的池子。 胡牀（Hu Bed）：一種可以摺疊的椅子。 建木（Jianmu）：古代神話中的一種樹木，非常高大。 三歸（Three Refuges）：皈依佛、法、僧。 觀音（Avalokiteśvara）：觀世音菩薩。 賀蘭（Helan）：山名，賀蘭山。 白草谷（Baicao Valley）：地名。 King Luo: The name of the king. Shakya Dharma Prince: Refers to a prince who inherits the Dharma of Shakyamuni Buddha. Yanling: Refers to Ji Zi of Yanling in the State of Wu during the Spring and Autumn Period, known for his humility. Five Indies: An ancient name for India. Eight Pagodas: Refers to the eight stupas containing the relics of the Buddha. Khotan: An ancient kingdom in the Western Regions. Pamir Mountains: A mountain range in Central Asia. Mahavihara: A large monastery. Bhikkhu: A Buddhist monk. India: The ancient name for India. Poison Dragon Pool: A pool inhabited by a poisonous dragon. Hu Bed: A type of foldable chair. Jianmu: A tree in ancient mythology, very tall. Three Refuges: Taking refuge in the Buddha, the Dharma, and the Sangha. Avalokiteśvara: The Bodhisattva Avalokiteśvara. Helan: The name of a mountain, Helan Mountain. Baicao Valley: A place name.
【English Translation】 English version: He was the third son of King Luo (King Luo). In his native land, being the eldest legitimate son, he was to be established as the crown prince. However, admiring the virtue of yielding like Yanling (Yanling), he wished to become a Dharma prince of Shakyamuni Buddha. Thus, he fled, boarding a ship to reach the land of China. He desired to travel to the Five Indies (Five Indies) to worship the Eight Pagodas (Eight Pagodas) of the Buddha. Having crossed the desert, he reached west of Khotan (Khotan), arriving at the ruins of the Pamir Mountains (Pamir Mountains), entering a great monastery (Mahavihara). The Bhikkhus (Bhikkhu) within were all unfathomable monks. They inquired about Luo's intention in going there. Lacking any extraordinary talent, he wished to go to India (India). The monks said, 'The old records do not mention your name, so you should not hastily depart. There is a Poison Dragon Pool (Poison Dragon Pool) here, you can go and teach it. If there is proof of success, then it will be beneficial to travel.' Luo, following their advice, ascended the bank of the pool, only seeing a Hu bed (Hu Bed), upon which he sat. As night approached, thunder roared. The monster exhaled, surging and transforming in various dazzling and inconstant ways. Luo closed his eyes and did not move, like a Jianmu (Jianmu) tree standing tall. How could a gentle breeze possibly move it? After a long time, a giant snake raised its head onto his lap. Luo, with extreme compassion, took the Three Refuges (Three Refuges) for it, and then it departed. It transformed into an old man and came to thank him, saying, 'Having received the deliverance of the master, I cannot remain here for long. In three days, I will shed the suffering of scales and shells, and be reborn in a better place. To the south from here, there is a磐石, which is where I will abandon my form. I also hope that you can find the time to seek out my remains.' Later, they saw a long and large snake lying stiff on the stone. The monks of the temple all silently approved of this. They also said, 'If you must go to India, there is a sacred image of Avalokiteśvara (Avalokiteśvara) here. Prayers are always answered, so you can pray to it. If you receive an auspicious sign, you can go without doubt.' Luo then stood before the image and entered into meditation. In this way, he spent forty-nine days. His body became swollen, barely leaning. Suddenly, a rat, the size of a bullet, bit his left shin, causing a yellow, thin pus to accumulate, filling a斗, and then it healed. Luo's term was fulfilled, and he received a response. The monks told him, 'Avalokiteśvara believes that your karmic affinity lies in the Tang Dynasty. Keeping the transformation of beings in mind will bring much benefit. Exhausting yourself by traveling around only adds to your knowledge and does not strengthen your practice. Do you understand?' Luo thought that their words were those of sages and that he would certainly not develop in the Tang Dynasty. Thus, he returned. Before leaving, the monks said to Luo, 'Stay when you encounter Lan.' On the road back, there was a mountain named Helan (Helan). Thus, relying on the previous record, he entered it and settled in Baicao Valley (Baicao Valley). Before long, he settled down.
史兵亂兩京版蕩。玄宗幸蜀。肅宗訓兵靈武。帝屢夢有金色人念寶勝佛于御前。翌日以夢中事問左右。或對曰。有沙門行跡不群居於北山。兼恒誦此佛號。肅宗乃宣徴不起。命朔方副元帥中書令郭子儀親往諭之。漏乃爰來。帝視之曰。真夢中人也。迨乎羯虜蕩平翠華旋復。置之內寺供養。諒乎猴輕金鎖鳥厭雕籠。累上表章愿還舊隱。帝心眷重答詔遲留。未遂歸山。俄云示滅焉。一日忽于內門右闔之上化成雙足。形不及地者數尺。閽吏上奏。帝乘步輦親臨其所。得遺表乞歸葬舊隱山之下。即時依可。葬務官供。乃宣卸門扇置之設奠。遣中使監護。鹵簿送導。先是漏行化多由懷遠縣。因置廨署。謂之下院喪至此神座不可輒舉。眾議移入構別堂宇安之。則上元三年也。至今真體端然曾無變壞。所臥中禁戶扇。乃當時之現瑞者存焉。
唐杭州靈隱寺寶達傳
釋寶達者。不知何許人也。遁是名山高乎道望。號剎利法師。以持密咒為恒務。其院中有印沙床照佛鑒。往者浙江也。驚濤巨浪為害實深。其潮大至則激射今湖上諸山焉。達哀其桑麻之地悉變為江。遂誦咒止濤神之患。一夜江濤中有偉人。玄冠朱衣導從甚繁而至。謂達曰。弟子是吳伍員。復仇雪恥者。非他人也。師慈心為物。員已聞命矣言訖而滅。明日寺僧怪問
【現代漢語翻譯】 現代漢語譯本 史思明叛亂，兩京（長安、洛陽）遭到破壞。唐玄宗逃往四川。唐肅宗在靈武訓練軍隊。肅宗多次夢見有金色的人在他面前唸誦寶勝佛的名號。第二天，他將夢中的事告訴左右的人。有人回答說：『有一個沙門（出家人）行為不合羣，居住在北山，並且經常唸誦這個佛號。』肅宗於是下令徵召他，但他不來。於是命令朔方副元帥、中書令郭子儀親自前去勸說他，他才來。肅宗看著他說：『真是夢中的人啊！』等到平定叛亂，皇帝返回京城，便將他安置在內寺供養。但寶達法師認為猴子不習慣金鎖，鳥兒厭惡雕籠，多次上表請求返回舊居。肅宗心懷眷戀，遲遲沒有批準，未能如願歸山。不久，寶達法師圓寂。一天，忽然在內門右邊的門扇上化成雙足，形狀離地幾尺。守門人上奏皇帝，皇帝乘坐步輦親自來到那裡，得到寶達法師的遺表，請求歸葬在舊居山下。皇帝立即批準。喪葬事務由官府供給。於是宣佈卸下門扇，設定祭奠，派遣中使監護，以隆重的儀式送葬。先前，寶達法師顯靈化身大多在懷遠縣，因此設定官署，稱為下院。靈柩運到這裡，神座無法輕易抬起。眾人商議移入另外建造的堂宇安放，那是上元三年（公元762年）。至今真身端正安然，沒有絲毫變壞。所臥的中禁戶扇，就是當時顯現祥瑞的遺物，仍然儲存著。 唐杭州靈隱寺寶達傳 釋寶達，不知道是什麼地方的人。隱居在名山，道德高尚，號稱剎利法師（Kshatriya Acharya）。以持誦密咒為日常功課。他的院中有一張印沙床和一面照佛鑒。過去，浙江一帶，驚濤駭浪為害很深。潮水大漲時，會衝擊到今天的湖上諸山。寶達法師哀憐那裡的桑田變成江河，於是誦咒停止了海潮之患。一夜，江濤中出現一位偉人，頭戴玄冠，身穿朱衣，隨從很多，來到寶達法師面前，對他說：『弟子是吳子胥（Wu Zixu），是來複仇雪恥的，不是其他人。法師慈悲為懷，我已經聽命了。』說完就消失了。第二天，寺里的僧人感到奇怪，詢問寶達法師。
【English Translation】 English version During the Shi Siming rebellion, both capitals (Chang'an and Luoyang) were devastated. Emperor Xuanzong fled to Sichuan. Emperor Suzong trained troops in Lingwu. The Emperor repeatedly dreamed of a golden figure chanting the name of Baosheng Buddha (Buddha of Victory) before him. The next day, he asked his attendants about the dream. Someone replied, 'There is a Shramana (Buddhist monk) who lives reclusively in the North Mountain and constantly chants this Buddha's name.' Emperor Suzong then ordered his summons, but the monk did not come. So he ordered Guo Ziyi, the deputy marshal of Shuofang and Chancellor, to personally persuade him, and only then did he come. Emperor Suzong looked at him and said, 'Truly, you are the person from my dream!' After the rebellion was quelled and the Emperor returned to the capital, he had the monk housed and venerated in the inner temple. However, Master Baoda felt that monkeys are unaccustomed to golden chains and birds dislike ornate cages, so he repeatedly submitted memorials requesting to return to his old hermitage. Emperor Suzong, feeling attached to him, delayed his approval, and he was unable to return to the mountains as he wished. Soon after, Master Baoda passed away. One day, suddenly, on the right door panel of the inner gate, two feet materialized, a few feet above the ground. The gatekeeper reported this to the Emperor, who came in a palanquin to see it for himself. He found Master Baoda's last testament, requesting to be buried at the foot of the mountain where his old hermitage was located. The Emperor immediately approved. The funeral arrangements were provided by the government. It was announced that the door panel should be removed and used for the memorial service, and a court envoy was sent to oversee the procession. Previously, Master Baoda had often manifested transformations in Huaiyuan County, so an office was established there, called the Lower Monastery. When the coffin arrived there, the divine seat could not be easily lifted. The people discussed moving it into a newly built hall for enshrinement, which was in the third year of the Shangyuan era (762 AD). To this day, the true body remains upright and unchanged. The door panel from the inner palace where he lay is the relic of the auspicious manifestation at that time, and it is still preserved. Biography of Baoda of Lingyin Temple in Hangzhou, Tang Dynasty The monk Baoda, it is not known where he came from. He lived in seclusion on a famous mountain, possessed high virtue, and was known as Kshatriya Acharya (Teacher of the Warrior Caste). He made the recitation of secret mantras his daily practice. In his monastery, there was a sand-printing bed and a Buddha-reflecting mirror. In the past, in the Zhejiang area, terrifying waves caused great harm. When the tide rose high, it would crash against the mountains on the lake today. Master Baoda, feeling compassion for the mulberry fields that had turned into rivers, recited mantras to stop the calamity of the sea tides. One night, a great man appeared in the sea waves, wearing a black crown and scarlet robes, with many attendants, and came before Master Baoda. He said, 'Your disciple is Wu Zixu (a historical figure known for his revenge), here to avenge and wipe out disgrace, not anyone else. The Master's compassion is for all beings, and I have received your command.' After speaking, he disappeared. The next day, the monks in the temple felt strange and asked Master Baoda about it.
。昨夜車馬之喧為誰。具言其事。其冥感神理多此類也。自爾西岸沙漲彌年。還為百姓殖利。時所推稱翕然敷化。后罔知所終。
系曰。印沙床者何。通曰。有道之士居山必非寶器。疑其范筑江沙巧成坐榻歟。照佛鑒者何。通曰。即鑒燈耳。以其陸鴻漸貞元中多游是山述記。記達師節儉而明心之排程也。
唐代州北臺山隱峰傳(亡名雉鳩和尚)
釋隱峰。俗姓鄧氏。建州邵武人也。稚歲憨狂不徇父母之命。出家納法后往觀方。見池陽南泉禪師令取澡罐。提舉相應為愿公所許焉。終認嗣馬禪師耳。峰元和中言游五臺山。路出淮西。屬吳元濟阻兵違拒王命官軍與賊遇交鋒未決勝負。峰曰。我去解其殺戮。乃擲錫空中飛身冉冉隨去。介兩軍陣過。戰士各觀僧飛騰。不覺抽戈匣刃焉。既而遊遍靈蹟。忽于金剛窟前倒立而死。亭亭然其直如植。時議靈穴之前當舁就爇。屹定如山併力不動。遠近瞻睹驚歎希奇。峰有妹為尼。入五臺瞋目咄之曰。老兄疇昔為不循法律。死且熒惑於人。時眾已知。妹雖骨肉豈敢攜貳。請從恒度。以手輕攘僨然而仆。遂荼毗之收舍利入塔。號鄧隱峰。遺一頌云。獨絃琴子為君彈。松柏長青不怯寒。金礦相和性自別。任向君前試取看。
系曰。殭屍累足於事一同。立逝坐亡為修三
【現代漢語翻譯】 現代漢語譯本：昨夜車馬喧囂是爲了誰？請詳細說說這件事。這種冥冥之中感應神理的事情有很多。自從那以後，西岸的沙灘逐年上漲，還為百姓帶來了利益。當時人們都推崇讚揚他，他的教化也廣泛傳播。後來就不知道他的最終去向了。
系曰：『印沙床』指的是什麼？通曰：有道之士居住在山中，必定不會使用寶貴的器具。我懷疑他是用江沙築成模子，巧妙地做成坐榻吧。『照佛鑒』指的是什麼？通曰：就是鑒燈。因為陸鴻漸在貞元年間多次遊歷這座山，並寫了遊記，記錄了達師節儉而明心的處事方式。
唐代州北臺山隱峰傳（亡名雉鳩和尚）
釋隱峰，俗姓鄧氏，是建州邵武人。小時候就憨厚率真，不聽從父母的命令。出家受戒后，前往各地遊歷參學。見到池陽南泉禪師，禪師讓他取澡罐。他提起澡罐的舉動與禪師的心意相應，因此被愿公所認可。最終他繼承了嗣馬禪師的衣缽。隱峰在元和年間說要去五臺山遊歷。路過淮西時，正趕上吳元濟起兵叛亂，違抗王命，官軍與叛軍交戰，勝負未分。隱峰說：『我去解除他們的殺戮。』於是將錫杖拋向空中，飛身冉冉地跟隨著錫杖而去。他從兩軍陣前經過，戰士們都觀看僧人飛騰，不知不覺地放下了武器。之後，他遊遍了五臺山的靈蹟。忽然在金剛窟前倒立而死，筆直地像樹立在那裡一樣。當時人們認為應該在靈穴前將他火化。但是他的身體像山一樣屹立不動，大家合力也無法移動。遠近的人們瞻仰觀看，驚歎這種稀奇的事情。隱峰有個妹妹是尼姑。她來到五臺山，瞪著眼睛呵斥隱峰說：『老兄以前就不遵守法律，死了還要迷惑人！』這時眾人才知道。妹妹雖然是骨肉至親，但哪裡敢有二心？請求按照常例處理。她用手輕輕一推，隱峰的身體就倒下了。於是將他火化，收取捨利建塔供奉，號為鄧隱峰。他留下一首偈語說：『獨絃琴子為君彈，松柏長青不怯寒。金礦相和性自別，任向君前試取看。』
系曰：僵硬的屍體堆積雙腳，在事情上是一樣的。站著死去，坐著死亡，是爲了修行三
【English Translation】 English version: For whom was the noise of carriages and horses last night? Please explain the matter in detail. There are many such things that mysteriously resonate with divine principles. Since then, the sand on the west bank has risen year by year, bringing benefits to the people. At that time, people admired and praised him, and his teachings spread widely. Later, no one knew his final whereabouts.
Commentary: What does 'sand-printed bed' refer to? Tong said: A virtuous person living in the mountains would certainly not use precious utensils. I suspect he used river sand to build a mold and skillfully made a sitting mat. What does 'Buddha-reflecting lamp' refer to? Tong said: It is the lamp for lighting. Because Lu Hongjian traveled to this mountain many times during the Zhenyuan period and wrote travel notes, recording Master Da's frugal and wise ways of handling affairs.
Biography of Zen Master Yinfeng of North Mount Tai in Daizhou, Tang Dynasty (Monk Zhiqiu, whose name is lost)
釋 Yinfeng, whose secular surname was Deng, was a native of Shaowu in Jianzhou. As a child, he was simple and honest, not following his parents' orders. After leaving home and being ordained, he traveled to various places to study. When he saw Zen Master Nanquan of Chiyang, the Zen Master asked him to fetch a washbasin. His action of lifting the washbasin corresponded to the Zen Master's intention, so he was recognized by Yuan Gong. Eventually, he inherited the mantle of Zen Master Sima. In the Yuanhe period, Yinfeng said he was going to Mount Wutai to travel. When passing through Huaixi, he encountered Wu Yuanji, who had rebelled and disobeyed the imperial orders. The government army and the rebel army were fighting, and the outcome was undecided. Yinfeng said, 'I will go and resolve their killing.' So he threw his tin staff into the air and flew up, following the staff. He passed through the front lines of the two armies, and the soldiers watched the monk flying, unconsciously putting down their weapons. Afterwards, he traveled all over the sacred sites of Mount Wutai. Suddenly, he died upside down in front of the Vajra Cave, standing straight like a tree. At that time, people thought he should be cremated in front of the sacred cave. But his body stood still like a mountain, and everyone could not move him even with all their strength. People from far and near admired and watched, marveling at this rare event. Yinfeng had a younger sister who was a nun. She came to Mount Wutai, glared at Yinfeng, and scolded him, 'Brother, you didn't follow the rules in the past, and you still want to confuse people after death!' At this time, everyone knew. Although the sister was a close relative, how dare she have any other intentions? She requested that he be handled according to the usual practice. With a gentle push of her hand, Yinfeng's body fell down. So he was cremated, and the relics were collected to build a pagoda for worship, named Deng Yinfeng. He left a verse saying: 'The one-stringed zither is played for you, the pines and cypresses are evergreen and not afraid of the cold. Gold ore harmonizes and its nature is different, let it be taken and tested before you.'
Commentary: Stiff corpses piling up feet, are the same in the matter. Standing death, sitting death, is for cultivating three
昧。此者頭搘厚載履蹈青冥。逆恒理以難知諒。是人而不測若斯倒置。振古一人。其妹尼之攘也若屈平為女𡡓之罵焉。如幻之功善權大矣。或曰。淮西之役唐書胡弗載隱峰飛錫解陣邪。通曰。小說所傳或得其實。是故春秋一經。五家作傳可得同乎。
又漢州開化寺釋亡名。先因入寺見瑞應交現。遂誓捨身刻苦為期。忽于殿中焚香次。俄睹地屋皆為琉璃色。有菩薩乘五色云。下庭中曰。汝極堅至必當得道。吾求證汝。亡名叩頭禮拜。斯須不見。寺僧至云。學院內皆變琉璃色。嘆嗟不已。其僧復勤節行焉。
又鄧州有僧亡名。年且衰朽遊行穰鄧州間。日食二雉鳩。僧俗共非之。老僧終無避回。嘗饌羞之次有貧士求餐。分其二足與之食。食訖老僧盥漱雙鳩從口而出。一則能行。一則匍匐在地貧士驚怪亦吐其飯其鳩二足復全。其僧實不食此禽。自爾眾人崇重號曰南陽鴙鳩和尚也。有嘆之曰。昔青城山香阇黎飲酒啖肴。然後吐出雞羊肉。皆化作本形。飛鳴而入坑穴中同也。
唐興元府梁山寺上座亡名傳
釋亡名者。不知何許人也。居褒城西數十里。號中梁山。數峯迴負翠碧凝空。處於厥中。行終詭異言語不常。恒見者弗驚。乍親者可怪。平常酷嗜酒而食肉。粗重公行。又綱任眾事且多折中。僧亦畏焉。
【現代漢語翻譯】 現代漢語譯本：
『昧』（mèi，昏暗不明）。這個人頭頂著天，腳踏著大地，行走于青冥之中。他的行為違背常理，難以理解。這個人深不可測，簡直是顛倒常理。自古以來就是這樣一個人。他的妹妹尼（nī，此處指女性）的抱怨，就像屈原為女嬃（nǚ xū，屈原的姐姐）的責罵一樣。如幻般的功德，善巧方便真是太偉大了。有人問：『淮西戰役，唐書中為什麼沒有記載隱峰（Yǐn Fēng，唐代禪師）飛錫（fēi xī，錫杖飛起）解陣的事蹟呢？』通（tōng，通達）回答說：『小說所傳或許有其真實性。因此，《春秋》作為一部經典，五家為其作傳，難道能完全相同嗎？』 又，漢州開化寺的釋亡名（Shì Wáng Míng，無名僧人）。先前因為進入寺廟，見到吉祥的景象交相輝映，於是發誓捨身苦修。忽然在殿中焚香時，突然看到地面和房屋都變成了琉璃色。有菩薩乘坐五色祥雲，降臨到庭院中說：『你非常堅定虔誠，必定能夠得道。我來為你作證。』亡名叩頭禮拜，一會兒就不見了。寺廟的僧人趕來說：『學院內都變成了琉璃色。』嘆息讚美不已。那位僧人更加勤奮地修行。 又，鄧州有位無名僧人。年紀已經衰老，在穰（Ráng）鄧州一帶活動。每天吃兩隻野雞和斑鳩。僧人和俗人都指責他。老僧始終沒有迴避。曾經在準備食物的時候，有位貧寒的讀書人來乞討食物。老僧就把兩隻鳥的腳分給他吃。讀書人吃完后，老僧漱口，兩隻斑鳩從口中飛出。一隻能夠行走，一隻在地上爬行。貧寒的讀書人驚恐奇怪，也吐出了他吃的飯，那兩隻鳥的腳又恢復完整。那位僧人實際上並沒有吃這些鳥。從此以後，眾人都崇敬他，稱他為南陽鴙鳩和尚（Nányáng Zhì Jiū Héshàng）。有人感嘆說：『以前青城山的香阇黎（Xiāng Shélí，僧人名號）喝酒吃肉，然後吐出雞羊肉，都化作原來的形狀，飛鳴著進入坑穴中，情況相同啊。』 唐興元府梁山寺上座亡名傳 釋亡名（Shì Wáng Míng，無名僧人），不知道是哪裡人。居住在褒城西邊幾十里，名叫中梁山。幾座山峰環繞，背靠著翠綠的山色，碧空凝結。他處在山中，行為始終怪異，言語不合常理。經常見到他的人不覺得奇怪，剛接近他的人會覺得奇怪。他平時非常喜歡喝酒吃肉，公開地大吃大喝。又總攬各種事務，而且經常做出折中的決定。僧人們也畏懼他。
【English Translation】 English version:
『Mei』 (昧, meaning obscure or dark). This person's head supports the heavens, and their feet tread upon the azure sky. Their actions defy common sense and are difficult to understand. This person is unfathomable, almost a reversal of the norm. Such a person has existed since ancient times. The complaints of their sister Ni (尼, referring to a woman here) are like Qu Yuan's (屈原, a famous Chinese poet) rebuke on behalf of his sister Nü Xu (女𡡓, Qu Yuan's sister). The merit of illusion, the skillful means, is truly great. Someone asked: 『Why doesn't the Tang History record Yin Feng's (隱峰, a Chan master of the Tang Dynasty) flying staff (飛錫, a flying staff) to resolve the battle in the Huai Xi campaign?』 Tong (通, meaning understanding) replied: 『What is transmitted in novels may have some truth to it. Therefore, can the five commentaries on the Spring and Autumn Annals, as a classic, be completely the same?』 Furthermore, there was a nameless monk, Shi Wang Ming (釋亡名, nameless monk), at Kaihua Temple in Hanzhou. Previously, upon entering the temple, he saw auspicious omens appearing in succession, so he vowed to dedicate himself to diligent practice. Suddenly, while burning incense in the hall, he saw the ground and buildings all turn into the color of lapis lazuli. A Bodhisattva descended into the courtyard on five-colored clouds, saying: 『You are extremely steadfast and sincere, and you will surely attain enlightenment. I have come to certify you.』 Wang Ming kowtowed and bowed, and in a moment, the Bodhisattva disappeared. The monks of the temple rushed over, saying: 『The entire academy has turned into the color of lapis lazuli.』 They sighed and praised endlessly. That monk became even more diligent in his practice. Furthermore, there was a nameless monk in Dengzhou. He was old and frail, wandering in the Rang (Ráng) Dengzhou area. He ate two pheasants and doves every day. Monks and laypeople alike criticized him. The old monk never avoided their criticism. Once, while preparing food, a poor scholar came begging for food. The old monk divided the feet of the two birds and gave them to him to eat. After the scholar finished eating, the old monk rinsed his mouth, and two doves flew out of his mouth. One could walk, and the other crawled on the ground. The poor scholar was astonished and also vomited the food he had eaten, and the two feet of the doves were restored. That monk did not actually eat these birds. From then on, everyone revered him and called him the Nanyang Zhi Jiu Monk (南陽鴙鳩和尚). Someone sighed and said: 『In the past, the Xiang Sheli (香阇黎, a monk's title) of Qingcheng Mountain drank wine and ate meat, and then vomited chicken and mutton, which all transformed into their original forms, flying and chirping into the pits, the situation is the same.』 Biography of the Senior Monk Wang Ming of Liangshan Temple in Xingyuan Prefecture of the Tang Dynasty The monk Shi Wang Ming (釋亡名, nameless monk) did not know where he came from. He lived dozens of miles west of Baocheng, called Zhongliang Mountain. Several peaks surrounded it, backing onto the green mountains, with the blue sky condensing. Living in the mountains, his behavior was always strange, and his words were unconventional. Those who saw him often were not surprised, but those who approached him for the first time found him strange. He usually loved to drink wine and eat meat, openly indulging in heavy eating and drinking. He also took charge of various affairs and often made compromises. The monks also feared him.
號為上座。時群緇。伍一皆仿習。唯此無懼。上座察知而興嘆曰。未住凈心地何敢逆行。逆行非諸人境界。且世云。金以火試。待吾一日一時試過。開成中忽作大餅招集徒眾曰。與汝曹游尸陀林去。蓋城外山野多墳冢。人所棄屍於此。故云也。上座踞地舒餅。裹腐爛死屍向口便啖。俊快之狀頗嘉。同遊諸僧皆掩鼻唾地而走。上座大叫曰。汝等能喂此肉。方可餵他肉也已。自此緇徒警悟化成精苦焉。遠近歸信。時右僕射柳仲郢任梁府。親往禮重。終時云年可八九十。真影存於山寺。至今梁益三輔間止呼為興元上座云。奇蹤異跡不少。未極詳焉。
系曰。上座始則爾之教矣。后則民胥效矣。曾不知果證之人。逆化於物終作佛事。用警未萌。故若歸其實。乃對法論中諸大威德菩薩示現食力住故也。如有妄云得果此例而行。則如何野干鳴擬學師子吼者乎。
唐太原崇福寺文爽傳
釋文爽。不詳姓氏何許人也。早解塵纓抉開愛網。從師問道。天然不睡。縱困憊之極亦唯趺坐。此行長坐頭陀也。后獨棲丘隴間。霖雨浹旬旁無童侍。有蛇入爽手中蟠屈。時有人召齋。彼怪至時不赴。主重來請。見蛇驚懼失聲。蛇乃徐徐而下。固命往食。爽辭過中不食。終夕翌日有狼。呀張其口。奮躍欲噬咋之狀者三。爽憫其飢火所
【現代漢語翻譯】 現代漢語譯本
一位僧人位居上座（寺院中地位較高的僧人）。當時，許多僧人都爭相效仿他。只有這位僧人無所畏懼。上座觀察到這種情況後感嘆道：『尚未達到清凈心地，怎敢逆行？逆行不是你們這些人的境界。』而且世人常說：『真金不怕火煉。』待我用一天甚至一個時辰來考驗你們。開成（唐文宗年號）年間，上座忽然做了一個大餅，召集徒眾說：『與你們一同去尸陀林（停屍場）遊玩。』因為城外的山野多是墳墓，人們將拋棄的屍體放在那裡，所以這樣說。上座坐在地上，展開大餅，包裹著腐爛的屍體，張口就吃。他吃得很快，看起來津津有味。一同遊玩的僧人們都捂著鼻子，向地上吐唾沫，然後跑開了。上座大叫道：『你們如果能吃這肉，才能餵養其他的肉啊！』從此，僧人們警醒，努力修行。遠近的人都歸順信服。當時，右僕射柳仲郢（官名）在梁府任職，親自前去拜訪，非常敬重他。上座圓寂時，人們說他大概八九十歲了。他的畫像儲存在山寺中。至今，梁州、益州和三輔（古代地區名）一帶仍然稱他為興元上座。關於他的奇異事蹟還有很多，這裡沒有詳細記載。 系曰：上座最初是教導他們，後來百姓都效仿他。他們哪裡知道，真正證果的人，以逆行來教化眾生，最終成就佛事，用來警醒那些尚未萌發覺悟的人。所以，如果追究其根本，乃是《對法論》中諸位大威德菩薩示現食力住的緣故。如果有人妄稱自己已經證果，卻效仿這種行為，那就像野干（一種野獸）鳴叫，想要模仿獅子吼一樣，是不自量力的。 唐太原崇福寺文爽傳 釋文爽（僧人名），不清楚他的姓氏和籍貫。他很早就擺脫了世俗的束縛，斬斷了情愛的羅網，跟隨老師問道。他天生不愛睡覺，即使非常睏倦，也只是盤腿而坐。這是他長期禪坐的修行方式。後來，他獨自居住在山丘墳地之間。連日下雨，身邊沒有童僕侍候。有一條蛇進入文爽的手中，盤繞著。當時有人請他去齋飯，那人奇怪他到時間了還不來。主人再次來請，看見蛇后驚恐地失聲尖叫。蛇這才慢慢地爬走了。主人堅持邀請他去吃飯，文爽推辭說過了中午不吃飯。有一天晚上，第二天早上，有一隻狼，張大嘴巴，跳躍著想要咬他，做了三次這樣的動作。文爽憐憫它被飢餓的火焰所煎熬。
【English Translation】 English version
A monk was in the position of senior seat (a high-ranking monk in the monastery). At that time, many monks rushed to imitate him. Only this monk was fearless. The senior seat observed this situation and sighed: 'How dare you go against the grain without reaching a pure mind? Going against the grain is not the realm of you people.' Moreover, people often say: 'Real gold is not afraid of fire.' Wait for me to test you for a day or even an hour. During the Kaicheng (reign of Emperor Wenzong of Tang Dynasty) period, the senior seat suddenly made a large cake and summoned the disciples, saying: 'Let's go to the 'śīta-vana' (尸陀林) (corpse field) to play together.' Because the mountains and fields outside the city were mostly tombs, and people put the abandoned corpses there, so he said that. The senior seat sat on the ground, spread out the cake, wrapped the rotten corpse, and opened his mouth to eat it. He ate quickly and seemed to enjoy it. The monks who were playing with him covered their noses, spat on the ground, and ran away. The senior seat shouted: 'If you can eat this meat, you can feed other meat!' From then on, the monks were awakened and worked hard to cultivate. People from far and near surrendered and believed. At that time, Liu Zhongying (柳仲郢) (official title), the Right Vice Minister, was working in Liang Prefecture and personally visited him with great respect. When the senior seat passed away, people said he was probably eighty or ninety years old. His portrait is preserved in the mountain temple. To this day, the areas of Liangzhou (梁州), Yizhou (益州), and Sanfu (三輔) (ancient regional names) still call him the Xingyuan Senior Seat (興元上座). There are many more strange deeds about him, which are not described in detail here. The commentary says: The senior seat initially taught them, and later the people followed suit. How could they know that a truly enlightened person uses unconventional behavior to edify sentient beings, ultimately accomplishing the work of the Buddha, to awaken those who have not yet awakened. Therefore, if we trace it to its roots, it is because the great powerful Bodhisattvas in the 'Abhidharma-samuccaya' (對法論) manifested the power of eating to abide in that state. If someone falsely claims to have attained enlightenment but imitates this behavior, it is like a jackal howling, trying to imitate the roar of a lion, which is overestimating one's abilities. Biography of Wen Shuang (文爽) of Chongfu Temple (崇福寺) in Taiyuan (太原) of the Tang Dynasty The monk Shi Wen Shuang (釋文爽) (monk's name), his surname and origin are unknown. He freed himself from worldly ties early on, cut off the net of love, and followed his teacher to learn the Dharma. He was naturally sleepless, and even when he was extremely tired, he would only sit in the lotus position. This was his practice of long-term meditation. Later, he lived alone among the hills and tombs. During the rainy season, there were no servants to attend to him. A snake entered Wen Shuang's hand and coiled around it. At that time, someone invited him to a vegetarian meal, and that person wondered why he had not come at the appointed time. The host came again to invite him and screamed in horror when he saw the snake. The snake then slowly crawled away. The host insisted on inviting him to eat, but Wen Shuang declined, saying that he did not eat after noon. One night, the next morning, a wolf, with its mouth wide open, jumped and tried to bite him, doing this three times. Wen Shuang pitied it for being tormented by the flames of hunger.
熬。復自唸曰。穢囊無吝施汝一餐。愿疾成堅固之身。汝受吾施同歸善會。斯須狼乃弭耳而退。及乎卒日。空中鐘磬交響。遲久方息。門徒鄉人聚送殯之。爾日有幡數十口。蔽空前導。異香普熏。舉眾悲嘆。如失恃怙焉。
唐福州保福寺本凈傳
釋本凈者。未詳何許人也。道氣高抗人睹肅然。響閩嶺多禪宗知識。故歷參之。聞長溪縣霍童山多神仙洞府。乃經中所謂天冠菩薩領徒侶居此說華嚴性海法。採樵者多聞天樂異香鳥獸之瑞。然山中不容凡惡。故多被斥逐。凈入山結茅為室。有石穴謂之毒窟。凈居於穴側。其龍夭矯而出變現無恒。遂呼召之而馴擾焉。又諸猛虎橫路為害採樵者不敢深入。凈撫其頭。誡約丁寧弭耳而去。嘗清宵有九人冠幘褲褶稱寄宿。盡納諸庵內。明旦告辭。偕化為鶴。鳴唳空中而去。凈罔知其終也。
唐成都府法聚寺法江傳(興善寺異僧)
釋法江者。江東人也。來游岷蜀居於法聚寺。寺即隋蜀王秀之造也。寺內有仁壽中文帝樹舍利塔。江以慈憫為懷。多逆知其來言無少誤。嘗在房中謂門人曰。外有萬餘人盡戴帽形且攣䠰。從吾乞救。汝速出寺外求之不見人物。弟子怪師之言何其倒亂。徙倚之間有數十人。荷檐竹器中螺子至。江曰。此之是歟。命取錢贖之投於水中矣。
【現代漢語翻譯】 現代漢語譯本： 熬（A'o）。他又對自己說：『這個骯髒的身體沒有什麼可吝惜的，就給你一餐吧。希望你迅速成就堅固之身。你接受我的施捨，一同歸向善的聚會。』一會兒，狼就垂下耳朵退走了。等到他去世的那天，空中鐘磬齊鳴，過了很久才停止。門徒和鄉人聚集起來送葬。那天有幾十幅幡，遮蔽天空在前引導，奇異的香味普遍散發。眾人悲嘆，好像失去了依靠一樣。
唐福州保福寺本凈傳
釋本凈（Shi Benjing）法師，不知道是哪裡人。他的道風高尚，人們見到他都肅然起敬。聽說閩嶺一帶有很多禪宗知識分子，所以他一一去參訪。聽說長溪縣霍童山有很多神仙洞府，就是經書中所說的天冠菩薩（Tianguan Pusa）帶領徒弟們居住在這裡宣講《華嚴經》的性海之法。採樵的人經常聽到天樂和聞到奇異的香味，以及看到各種瑞獸。然而山中不容許凡人和惡人，所以很多人被驅逐。本凈進入山中結茅為屋。有一個石洞叫做毒窟，本凈就住在洞旁。洞里的龍經常盤旋而出，變化不定。於是他呼喚龍，龍就被馴服了。又有許多猛虎橫在路上危害採樵的人，採樵的人不敢深入。本凈撫摸老虎的頭，告誡它們，老虎就垂下耳朵離開了。曾經在清靜的夜晚有九個人，戴著帽子，穿著褲子，自稱要借宿。本凈全部接納到庵內。第二天早上告辭，一起化為鶴，鳴叫著飛向空中而去。本凈也不知道他們最終去了哪裡。
唐成都府法聚寺法江傳（興善寺異僧）
釋法江（Shi Fajiang）法師，是江東人。他來到岷蜀一帶遊歷，住在法聚寺。這座寺廟是隋朝蜀王楊秀建造的。寺內有仁壽年間文帝建造的舍利塔。法江以慈悲為懷，經常能預知未來，說的話沒有一點差錯。曾經在房中對門人說：『外面有一萬多人，都戴著帽子，形狀又矮又瘸，向我乞求救助。你們快出寺外尋找，但不會見到人。』弟子們奇怪老師說的話怎麼這麼顛倒。過了一會兒，有幾十個人，挑著竹器，裡面裝著螺螄來到寺廟。法江說：『就是這些嗎？』命令拿錢贖買螺螄，然後投入水中。
【English Translation】 English version: A'o. He thought to himself again, 'This filthy body has nothing to be stingy about, so I'll give you a meal. I hope you quickly attain a firm body. You receive my offering and together we will return to the assembly of goodness.' After a while, the wolf lowered its ears and retreated. On the day of his death, bells and chimes resounded in the air, and it took a long time for them to stop. Disciples and villagers gathered to send him off. On that day, there were dozens of banners, covering the sky and leading the way, and a strange fragrance pervaded everywhere. The crowd lamented, as if they had lost their reliance.
Biography of Benjing of Baofu Temple in Fuzhou, Tang Dynasty
The monk Shi Benjing, it is not known where he was from. His moral character was lofty, and people who saw him were respectful. It was said that there were many Chan Buddhist scholars in the Minling area, so he visited them one by one. He heard that there were many immortal caves in Mount Huotong in Changxi County, which is what the scriptures call Tianguan Bodhisattva (Crown-Crested Bodhisattva) leading his disciples to reside here and preach the Dharma of the Ocean of Nature of the Avatamsaka Sutra (Huayan Jing). Woodcutters often heard heavenly music and smelled strange fragrances, and saw auspicious animals. However, the mountain does not tolerate ordinary and evil people, so many were expelled. Benjing entered the mountain and built a thatched hut. There was a stone cave called the Poisonous Cave, and Benjing lived next to the cave. The dragon in the cave often coiled out, changing constantly. So he called to the dragon, and the dragon was tamed. Also, many fierce tigers blocked the road and harmed the woodcutters, and the woodcutters dared not go deep. Benjing stroked their heads and warned them, and the tigers lowered their ears and left. Once, on a quiet night, nine people, wearing hats and trousers, claimed to be lodging. Benjing accepted them all into the temple. The next morning, they said goodbye and together transformed into cranes, crying and flying into the air. Benjing did not know where they eventually went.
Biography of Fajiang of Fajusi Temple in Chengdu Prefecture, Tang Dynasty (Extraordinary Monk of Xingsi Temple)
The monk Shi Fajiang was from Jiangdong. He came to Minshu to travel and lived in Fajusi Temple. This temple was built by Yang Xiu, the King of Shu in the Sui Dynasty. Inside the temple is the Sharira Pagoda built by Emperor Wen during the Renshou period. Fajiang cherished compassion and often knew the future, and his words were never wrong. Once in his room, he said to his disciples, 'There are more than ten thousand people outside, all wearing hats, short and crippled, begging me for help. You quickly go out of the temple to look for them, but you will not see anyone.' The disciples wondered why the teacher's words were so confusing. After a while, dozens of people came, carrying bamboo utensils with snails in them. Fajiang said, 'Are these them?' He ordered them to take money to redeem the snails and throw them into the water.
又長安大興善寺本隋舍衛寺也。至唐先天中火災殿宇蕩然。唯遺基耳。明慶中東明觀道士李榮者。本巴西人也。好事薄徒多與釋子爭競優劣。榮來玄都觀。因率黃冠指其灰燼而嘲之曰。道善何曾善。言興且不興。如來燒赤盡唯有一群僧。僧中有憤其異宗譏誚者。急慕勸重新締構復廣於前。十二畝之地。化緣雖日盈千萬計未能成。僧眾搔首躇躕。未知何理克成。忽有一僧。衣服粗弊形容憔悴。負一破囊入緣言。速了佛殿步驟而去。啟視之則黃金也。校耒之一千兩矣。時人奇之。由此檀施日繁。殿速成矣。
唐彭州九隴茶籠山羅僧傳
釋羅僧者。蜀聖寺。中得果位人也。嘗寢疾於五臺山。同會僧人俱不測也。而瞻視之曾無怠慢。將及九旬而病癒。臨訣之際曰。深感所苦而煩看視。今遂平復由師之力。我住在劍外九隴郡之茶籠山爾。異日遊方無忘相訪也。暮歲而至蜀。歷訪群峰遍訊老樵輩。且曰。未嘗聞茲山名。乃嘆曰。噫病禪之妄也。將回遇山童曰。某是彼巖之聚沙者。即前導而去。俄睹殿塔儼空房廊環肅。果值昔之臥病者。迎門敘故。日將暮矣。而謂之曰。茲寺非得漏盡通不能至此。爾以我宿緣一諧遘止。言寄宵乎。斯為未可爾。其克勤修證至此胡難。乃命舊童送師歸去。其僧回望但見巖壁峭峻杉檜
【現代漢語翻譯】 現代漢語譯本：長安大興善寺原本是隋朝的舍衛寺（Sravasti，古印度城市，佛教在此發展）。到了唐朝先天年間，一場火災將殿宇燒得蕩然無存，只留下地基。明慶年間，東明觀的道士李榮，原本是巴西人，喜歡惹事生非，經常與僧人爭論優劣。李榮來到玄都觀，於是帶領道士們指著灰燼嘲笑說：『道教行善，哪裡真正行善過？說興盛，卻也不見得興盛。如來佛燒得精光，只剩下一群和尚。』僧人中有氣憤他異教譏諷的，急切地四處募捐，希望重新建造，並且要比以前更加廣闊，佔地十二畝。化緣雖然每天都有成千上萬的錢財，卻仍然不能完成。僧人們愁眉苦臉，不知道用什麼辦法才能成功。忽然來了一個僧人，衣服破舊，形容憔悴，揹著一個破口袋，前來化緣，說要趕快完成佛殿，說完就走了。打開口袋一看，竟然是黃金，稱量之後有一千兩。當時的人都覺得很神奇，因此捐贈的人越來越多，佛殿很快就建成了。 釋羅僧，是蜀地聖寺中一位證得果位的人。他曾經在五臺山生病，同住的僧人們都認為他沒救了，但是仍然細心照料他，沒有絲毫怠慢。將近九十天的時候，羅僧的病痊癒了。臨別之際，他說：『非常感謝你們的照顧和看護，現在我能夠痊癒，都是各位的功勞。我住在劍外九隴郡的茶籠山。以後如果遊歷四方，不要忘記來拜訪我。』到了年底，這位僧人來到蜀地，走遍群山，四處詢問老樵夫，但是老樵夫們都說：『從來沒有聽說過這座山的名字。』於是僧人嘆息說：『唉，生病時的禪定是虛妄的啊。』正要回去的時候，遇到一個山童，山童說：『我是那個山巖的聚沙者。』於是就在前面帶路。不一會兒，就看到殿宇寶塔莊嚴肅穆，僧房廊舍環繞整齊。果然遇到了以前生病的羅僧，羅僧在門口迎接，敘說舊情。天色將晚的時候，羅僧對他說：『這座寺廟不是得到漏盡通（Asravaksaya-jnana，斷盡煩惱的智慧）的人是不能到達的。你因為我過去的因緣，偶然相遇停留在此，在這裡過夜是不可以的。如果能夠勤奮修行證得果位，到這裡又有什麼困難呢？』於是命令以前的童子送這位僧人回去。這位僧人回頭望去，只見巖壁陡峭險峻，杉樹柏樹茂密。
【English Translation】 English version: Also, the Daxingshan Temple (Great Promoting Goodness Temple) in Chang'an was originally the Shravasti Temple (Sravasti, an ancient Indian city where Buddhism developed) of the Sui Dynasty. During the Xiantian period of the Tang Dynasty, a fire destroyed the halls and buildings, leaving only the foundation. During the Mingqing period, the Taoist Li Rong of Dongming Temple, originally from Brazil, liked to stir up trouble and often argued with monks about who was superior. Li Rong came to the Xuandu Temple, and then led the Taoists to point at the ashes and mock them, saying: 'Taoism does good, but where has it really done good? It says it's flourishing, but it doesn't seem to be flourishing. The Tathagata (Tathagata, meaning 'the one who has thus come' or 'the one who has thus gone', an epithet of the Buddha) is burned to ashes, leaving only a group of monks.' Among the monks, some were angry at his heretical mockery and eagerly sought donations everywhere, hoping to rebuild the temple and make it even larger than before, covering twelve acres. Although the alms collected amounted to tens of thousands of coins every day, it was still not enough to complete the project. The monks were worried and didn't know how to succeed. Suddenly, a monk came, his clothes ragged and his face haggard, carrying a broken bag, asking for alms, saying that he needed to quickly complete the Buddha hall, and then left. Opening the bag, it turned out to be gold, weighing one thousand taels. People at the time found it very miraculous, and as a result, more and more people donated, and the Buddha hall was quickly built. The Monk Luoseng of Chalong Mountain in Jiulong County, Peng Prefecture, Tang Dynasty Shramana Luoseng was a person who attained the fruit (Arhatship) in the Holy Temple of Shu (ancient name for Sichuan). He once fell ill on Mount Wutai. The monks who were with him thought he was beyond help, but they still took care of him carefully, without any negligence. After nearly ninety days, Luoseng recovered. On the eve of his departure, he said, 'I am very grateful for your care and attention. Now that I have recovered, it is all thanks to you. I live on Chalong Mountain in Jiulong County outside Jianwai (area outside Jianmen Pass). If you travel around in the future, don't forget to visit me.' At the end of the year, this monk came to Shu, traveled all over the mountains, and asked the old woodcutters everywhere, but the old woodcutters all said, 'I have never heard of this mountain.' So the monk sighed and said, 'Alas, the meditation during illness was illusory.' Just as he was about to return, he met a mountain boy, who said, 'I am the one who gathers sand on that mountain rock.' So he led the way. Before long, he saw the halls and pagodas solemn and majestic, and the monks' rooms and corridors neatly arranged. Sure enough, he met Luoseng, who had been ill before. Luoseng greeted him at the door and recounted old times. As dusk approached, Luoseng said to him, 'This temple cannot be reached by those who have not attained Asravaksaya-jnana (Asravaksaya-jnana, the wisdom of completely eliminating afflictions). You have met and stayed here by chance because of my past karma. It is not permissible to spend the night here. If you can diligently cultivate and attain the fruit, what difficulty is there in coming here?' So he ordered the former boy to send the monk back. The monk looked back and saw only steep cliffs and lush cedar and cypress trees.
莽蒼而已。則開成中也。時悟達國師知玄著傳之次。得僧可思尤閑地理。命為玄作他日安塋兆之地。得景丹前峰。其山若雉堞狀。雖高低起伏而中砥平。俄有里人耆老曰。古相傳云。茶籠山矣。
唐明州奉化縣契此傳
釋契此者。不詳氏族。或云四明人也。形裁腲脮蹙頞皤腹。言語無恒寢臥隨處。常以杖荷布囊入廛肆。見物則乞至於醯醬魚𦵔才接入口。分少許入囊。號為長汀子布袋師也。曾於雪中臥而身上無雪。人以此奇之。有偈云。彌勒真彌勒時人皆不識等句。人言。慈氏垂跡也。又于大橋上立。或問和尚在此何為。曰我在此覓人。常就人乞啜。其店則物售。袋囊中皆百一供身具也。示人吉兇必現相表兆。亢陽即曳高齒木屐。市橋上豎膝而眠。水潦則系濕草屨。人以此驗知。以天覆中終於奉川。鄉邑共埋之。後有他州見此公。亦荷布袋行。江浙之間多圖畫其像焉。
唐鄴都開元寺智辯傳
釋智辯。不知何許人也。少而英偉長勤梵學。凡諸經論一聽入神。其所講宣也音辯瀏亮。每臨臺座自謂超絕。所患者聽眾無幾。虞其以水傳器。器器不空繄我獨無。乃辜佛意。遂負箱帙遍歷名山以詢智者。末至衡岳寺憩息月餘。嘗于寺閑齋。獨自尋繹疏義。復自咎責曰。所解義理莫違聖意乎。況思兀然。偶
【現代漢語翻譯】 現代漢語譯本：
莽蒼而已。則開成中也。當時悟達國師知玄在撰寫傳記的時候，得到僧人可思，他尤其精通地理。於是命令可思為自己尋找日後安葬的墓地。可思找到了景丹前峰，那座山像雉堞（像城墻一樣的山）一樣。雖然高低起伏，但是中間卻很平坦。不久，有當地的老人說，古時候就相傳這裡叫做茶籠山。 唐明州奉化縣契此傳 釋契此（佛教僧侶的名字）這個人，不清楚他的氏族。有人說他是四明（地名）人。他的形體肥胖，鼻子皺縮，肚子很大。說話沒有定準，睡覺的地方也隨意。經常用枴杖挑著布袋進入街市店舖。看見什麼東西就乞討，甚至連醋、醬、魚、肉，只要一到手，就分出少許放到布袋里。人們稱他為長汀子布袋師。曾經在雪地裡睡覺，身上卻沒有雪，人們因此覺得他很神奇。有偈語說：『彌勒真彌勒（未來佛的名字），時人皆不識』等等。人們說，這是慈氏（彌勒佛的別稱）顯靈。他又在大橋上站立，有人問：『和尚在這裡做什麼？』他說：『我在這裡找人。』他經常向人乞討食物，凡是他的店舖，貨物就能賣得出去。他的布袋里裝滿了各種生活用品。他向人預示吉兇，一定會顯現出相應的徵兆。天旱的時候，他就穿著高齒木屐，在市橋上豎起膝蓋睡覺。發洪水的時候，他就係上濕草鞋。人們用這些來驗證他所說的事情。他在天覆年間在奉川去世，鄉里人一起把他埋葬了。後來有其他州的人看見這個人，也挑著布袋行走。江浙一帶很多人都畫了他的畫像。 唐鄴都開元寺智辯傳 釋智辯（佛教僧侶的名字），不知道是哪裡人。他從小就英俊傑出，長大後勤奮學習佛學。各種經書理論，一聽就能領會精神。他講經說法的時候，聲音清晰響亮。每次登上講臺，都自認為非常出色。他所擔心的是聽眾太少，害怕自己只是用水來傳遞器物（比喻只是形式上的傳授），所有的器物都不是空的，只有自己是空的，這樣就辜負了佛的旨意。於是揹著書箱，走遍名山大川，去尋訪有智慧的人。最後到了衡岳寺休息了一個多月。曾經在寺廟的空閑齋房裡，獨自研究疏義。又自我責備說：『我所理解的義理，沒有違背聖人的意思吧？』越想越茫然，偶然...
【English Translation】 English version:
It was just a vast expanse. This was during the Kai Cheng period (中也). At that time, National Teacher Wuda Zhixuan (悟達國師知玄) was compiling biographies and obtained the monk Keshi (僧可思), who was particularly skilled in geography. He ordered Keshi to find a suitable burial site for him in the future. Keshi found the front peak of Jingdan (景丹前峰), which resembled a battlement (雉堞狀). Although it had ups and downs, the middle was flat. Soon, an elder from the village said, 'According to ancient legends, this is called Tea Basket Mountain (茶籠山).' Biography of Qici (契此) of Fenghua County (奉化縣), Mingzhou (明州), Tang Dynasty The monk Qici (釋契此), his clan is unknown. Some say he was from Siming (四明). His figure was stout, with a wrinkled nose and a large belly. His speech was inconsistent, and he slept anywhere. He often carried a cloth bag on a staff into the market. He begged for anything he saw, even vinegar, soy sauce, fish, and meat. As soon as he received something, he would put a small amount into his bag. He was known as the 'Cloth Bag Master of Changtingzi (長汀子布袋師)'. He once slept in the snow without any snow on his body, which people found miraculous. There is a verse that says, 'Maitreya is the true Maitreya (彌勒真彌勒, name of the future Buddha), but people do not recognize him,' and so on. People said that it was Maitreya (慈氏, another name for Maitreya Buddha) manifesting. He also stood on a large bridge. Someone asked, 'What are you doing here, monk?' He said, 'I am looking for someone here.' He often begged for food from people, and the shops he frequented would sell well. His bag was full of various necessities. He would show people good and bad omens, which would always manifest. During droughts, he would wear high-toothed wooden clogs and sleep with his knees raised on the market bridge. During floods, he would tie wet straw sandals. People used these signs to verify his predictions. He passed away in Fengchuan (奉川) during the Tianfu period (天覆中), and the villagers buried him together. Later, someone from another state saw this man, also carrying a cloth bag. Many people in the Jiangzhe (江浙) area painted his image. Biography of Zhibian (智辯) of Kaiyuan Temple (開元寺), Yedu (鄴都), Tang Dynasty The monk Zhibian (釋智辯), his origins are unknown. He was outstanding from a young age and diligently studied Buddhist teachings as he grew older. He grasped the essence of all scriptures and treatises upon hearing them. His sermons were clear and resonant. Every time he ascended the platform, he considered himself exceptional. His concern was that there were too few listeners, fearing that he was merely passing on knowledge superficially, like pouring water from one vessel to another, with all vessels being full except his own. He felt he would be failing the Buddha's intention. Therefore, he carried his books and traveled to famous mountains to seek out wise individuals. He eventually arrived at Hengyue Temple (衡岳寺) and rested there for over a month. He once secluded himself in a quiet room in the temple to study the commentaries. He reproached himself, saying, 'Are the meanings I understand not contrary to the intentions of the sages?' The more he thought, the more confused he became. Coincidentally...
舉首見老僧振錫而入曰。師讀何經論窮何義理。辯疑其名岳之內車轍原中羅漢混凡曾何可測。乃自述本緣。因加悔責。又曰。儻蒙賢達指南請受甘心。鈐口結舌不復開演矣。老僧笑曰。師識至廣豈不知此義。大聖猶不能度無緣之人。況其初心乎。師只是與眾生無緣耳。辯曰。豈終世若此乎。老僧曰。吾試為爾結緣。遂問辯。今有幾貲糧耶。辯曰。自北徂南。裂裳裹足。已經萬里。所赍皆罄竭矣。見受持九條衣而已。老僧曰。只此可矣。必宜鬻之以所易之直皆作麋餅油食之調。辯如言作之。約數十人食遂相與至埛野之中散掇餅餌。焚香長跪。咒曰。今日食我施者。愿當來之世與我為法屬。我當教之得至菩提。言訖烏鳥亂下啄拾地上。螻蟻蠅蚃莫徴其數。老僧曰。爾後二十年方可歸開法席。今且周遊未宜講說也。言訖而去辯由是精進道力不倦研摩。義味滋多。志在傳授。至二十年。卻歸河比。盛化鄴中。聽眾盈千數人。皆年二十已來。其老者無二三人焉。
系曰。中有末位變定難移。今世所修必招當果。今智辯依異僧之教。令二十年後待聽徒。一如其言。如此則當生修當生果。故弗誣矣。詩曰。俟河之清人壽幾何。將知永壽之人河清屢見矣。
唐鳳翔府寗師傳
釋寗師者。岐陽人也。亡其名。時以姓呼
【現代漢語翻譯】 現代漢語譯本：抬頭看見一位老僧拄著錫杖走進來，問道：『法師研讀什麼經論，探究什麼義理？』（智）辯（僧人的名字）疑惑（老僧）的名號，（老僧）所到之處，車輪碾過的痕跡遍佈山嶽，羅漢混跡于凡人之中，哪裡可以測度（老僧的身份）呢？於是（智辯）自己講述了本來的因緣，並加以懺悔自責。又說：『如果蒙受賢達之人指點，我願意甘心接受，閉口不言，不再開講演說了。』老僧笑著說：『法師的見識如此廣博，難道不知道這個道理嗎？大聖（指佛）尚且不能度化沒有緣分的人，更何況是最初發心的人呢？法師只是與眾生沒有緣分罷了。』（智）辯說：『難道我終身都要這樣嗎？』老僧說：『我嘗試為你結緣。』於是問（智）辯：『現在有多少資糧呢？』（智）辯說：『自從從北向南，撕裂衣服包裹雙腳，已經走了萬里路，所攜帶的都已經用完了，只剩下一件受持的九條衣罷了。』老僧說：『僅僅這件就足夠了。一定要賣掉它，用換來的錢全部做成米餅和油炸食物。』（智）辯按照（老僧）說的話做了。大約夠幾十人吃的量，於是（智辯）和（老僧）一起到郊外，散佈米餅食物，焚香長跪，唸咒說：『今天食用我佈施的人，愿在未來的世世代代與我成為法眷屬，我應當教導他們得到菩提。』說完，烏鴉鳥雀紛紛落下，啄食地上的食物，螻蟻蚊蠅多得數不清。老僧說：『你二十年後才可以回去開講經說法，現在且四處遊歷，不適合講經說法。』說完就離開了。（智）辯因此精進修行，道力不倦，研磨義理，義味更加豐富，立志于傳授佛法。到了二十年後，才回到河比，在鄴城盛行教化，聽眾成千上萬，都是二十歲左右的年輕人，年老的只有兩三個人。\n\n系曰：其中有末位，變化安定難以轉移。今世所修，必定招來當來的果報。如今智辯依從異僧的教導，令二十年後等待聽法的徒弟，完全如他所說。如此，那麼就是當生修行當生結果，所以不是虛假的。詩曰：等待黃河水清，人能活多久？將要知道長壽的人，黃河水清已經見過很多次了。\n\n唐鳳翔府寗師傳\n\n釋寗師，是岐陽人。失去了他的名字，當時用姓氏稱呼他。 English version: He raised his head and saw an old monk entering, shaking his staff, and asked: 'What scriptures and treatises does the master study, and what principles does he explore?' (Zhi) Bian (the monk's name) doubted (the old monk's) name, and where (the old monk) went, the traces of wheels were all over the mountains, and Arhats were mixed among ordinary people. Where can (the old monk's identity) be measured? So (Zhi Bian) himself told the original cause and effect, and added repentance and self-blame. He also said: 'If I am guided by virtuous people, I am willing to accept it willingly, shut my mouth and say nothing, and will no longer give lectures.' The old monk smiled and said: 'The master's knowledge is so broad, doesn't he know this truth? Even the Great Sage (referring to the Buddha) cannot save people who have no affinity, let alone those who have just begun to develop their minds? The master is just not destined for sentient beings.' (Zhi) Bian said: 'Will I be like this all my life?' The old monk said: 'I will try to make a connection for you.' So he asked (Zhi) Bian: 'How much wealth do you have now?' (Zhi) Bian said: 'Since I came from the north to the south, tearing my clothes to wrap my feet, I have traveled thousands of miles, and everything I carried has been used up. There is only a nine-piece robe left.' The old monk said: 'Just this is enough. Be sure to sell it, and use all the money you exchange for it to make rice cakes and fried food.' (Zhi) Bian did as (the old monk) said. It was enough for dozens of people to eat, so (Zhi Bian) and (the old monk) went to the countryside together, scattered rice cakes and food, burned incense and knelt for a long time, chanting: 'Those who eat my alms today, may they be my Dharma relatives in future generations, and I should teach them to attain Bodhi.' After saying that, crows and birds fell down one after another, pecking at the food on the ground, and there were countless ants and mosquitoes. The old monk said: 'You can go back to preach the Dharma in twenty years. Now you should travel around and it is not suitable to preach the Dharma.' After saying that, he left. (Zhi) Bian therefore diligently practiced, his Taoist power was tireless, he studied the meaning of the Dharma, and the meaning became richer, and he was determined to teach the Dharma. After twenty years, he returned to Hebi and flourished in Yecheng, with thousands of listeners, all young people around twenty years old, and only two or three old people.\n\nCommentary says: Among them, the last position, the change is stable and difficult to transfer. What is cultivated in this life will surely bring about the fruit of the next life. Now Zhi Bian follows the teachings of the strange monk, so that the disciples who wait to listen to the Dharma after twenty years are exactly as he said. In this way, it is cultivation in this life and fruit in this life, so it is not false. The poem says: Waiting for the Yellow River to be clear, how long can people live? It will be known that long-lived people have seen the Yellow River clear many times.\n\nBiography of Master Ning of Fengxiang Prefecture in Tang Dynasty\n\nShishi Ningshi was a native of Qiyang. Lost his name, at that time he was called by his surname.
【English Translation】 Raising his head, he saw an old monk entering, shaking his staff, and asked: 'What scriptures and treatises do you, master, read, and what principles do you explore?' Bian (the monk's name) doubted his name, and where he went, the traces of wheels were all over the mountains, and Arhats were mixed among ordinary people. Where can his identity be measured? So he himself told the original cause and effect, and added repentance and self-blame. He also said: 'If I am guided by virtuous people, I am willing to accept it willingly, shut my mouth and say nothing, and will no longer give lectures.' The old monk smiled and said: 'Your knowledge is so broad, don't you know this truth? Even the Great Sage (referring to the Buddha) cannot save people who have no affinity, let alone those who have just begun to develop their minds? You are just not destined for sentient beings.' Bian said: 'Will I be like this all my life?' The old monk said: 'I will try to make a connection for you.' So he asked Bian: 'How much wealth do you have now?' Bian said: 'Since I came from the north to the south, tearing my clothes to wrap my feet, I have traveled thousands of miles, and everything I carried has been used up. There is only a nine-piece robe left.' The old monk said: 'Just this is enough. Be sure to sell it, and use all the money you exchange for it to make rice cakes and fried food.' Bian did as he said. It was enough for dozens of people to eat, so he and the old monk went to the countryside together, scattered rice cakes and food, burned incense and knelt for a long time, chanting: 'Those who eat my alms today, may they be my Dharma relatives in future generations, and I should teach them to attain Bodhi.' After saying that, crows and birds fell down one after another, pecking at the food on the ground, and there were countless ants and mosquitoes. The old monk said: 'You can go back to preach the Dharma in twenty years. Now you should travel around and it is not suitable to preach the Dharma.' After saying that, he left. Bian therefore diligently practiced, his Taoist power was tireless, he studied the meaning of the Dharma, and the meaning became richer, and he was determined to teach the Dharma. After twenty years, he returned to Hebi and flourished in Yecheng, with thousands of listeners, all young people around twenty years old, and only two or three old people. Commentary says: Among them, the last position, the change is stable and difficult to transfer. What is cultivated in this life will surely bring about the fruit of the next life. Now Bian follows the teachings of the strange monk, so that the disciples who wait to listen to the Dharma after twenty years are exactly as he said. In this way, it is cultivation in this life and fruit in this life, so it is not false. The poem says: Waiting for the Yellow River to be clear, how long can people live? It will be known that long-lived people have seen the Yellow River clear many times. Biography of Master Ning of Fengxiang Prefecture in Tang Dynasty Shishi Ningshi was a native of Qiyang. Lost his name, at that time he was called by his surname.
之耳。往來無恒止出處如常僧。昭宗即位初年。居山寺中。忽暴終安臥。體暖忽忽如爛寢焉。僧徒環守不敢殯斂。三日而蘇。眾驚奔問之曰。我為冥司追攝。初見一判官。雲和尚壽在而無祿。乃召吏語之與檢覆。吏曰。只有干荷葉三石。因令注于簿。又命一人引之巡歷觀游。去乃入一門見數殿。各有榜於是徙步至一殿署云李克用。于牖間。窺有一黑龍眇一目。中立鐵柱連鎖縶維之。次一殿署曰朱全忠。乃青鞟白額虎鎖系如初而前有食啖人血狼藉之狀。次署曰王建。黃金床上臥一白兔焉。次署曰李茂貞。具冠冕如王者。左右數侍女焉。次署曰楊行密。窗牖痹黑不能細瞻。問使者曰。此諸怪狀者何邪。曰將來王者也。旁廂數殿望之黯黯。使者不容引去還至本所。判官廳事謂使者曰。好送師回。但多轉念功德經。寗問曰。孰是功德經曰。金剛般若是歟。此經冥間濟拔功力無比。及乎穌醒。四顧久之。乃述前事。聞者駭然遂聞于官。后岐帥怪宏迂而妄。都不之信。厥後茂貞果封秦王。李克用枉濫殺戮號獨眼龍也。朱氏革于唐命。殘害安忍傅翼擇肉。非虎而何。蜀王建屬兔阻兵自固。天祐丁卯僣偽號以金飾床也。諸皆符合。寗自此每斷中。唯荷葉湯而已。其諸食饌逆口不餐。秦隴之人往往請寗入冥預言吉兇。更無蹉跌。或請齋爭
辦凈池嫩荷。號為入冥和尚。終於岐下。
系曰。入冥之說與夢略同。穆王將化人歡宴。秦穆得上帝剪鶉。形在人間神遊上界。前言既發後事必然。是知六候八徴諒非虛也。寗師入冥。與後唐馬珣見天符下以潞王為天子無異。寗所見殿中物象題榜終符其述。謂之為夢想。夢想有徴。謂之為神遊。神遊不謬。將知覺夢惟一。明昧有殊。如攝論云。如夢等覺時一切處唯有識也。有若古莽國多眠五旬一覺以夢為實以覺為妄。若然者覺之所為為夢之先兆也。而取實于夢中。真實也。夢覺反用其猶一歟。寗師非妄者。果梁革唐命。二李王楊皆與天子抗衡。諸殿遠望者得非餘割據群雄偏霸者乎。所食荷葉與隋僧法慶同。故幽冥等錄中康何德次李山龍入冥而返說事。皆驗焉經云猶如睡夢人知一切諸物有身不移本處是也。
宋高僧傳卷第二十一 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第二十二
宋左街天壽寺通慧大師賜紫沙門贊寧奉 敕撰
感通篇第六之五(正傳十三人附見五人)
後唐韶州靈樹院如敏傳
釋如敏。閩人也。始見安禪師。遂盛化嶺外。誠多異跡。其為人也寬綽純篤無故寡言。深憫迷愚率行激勸。劉氏偏霸番禺。每迎召敏入請問多逆知其來。驗
【現代漢語翻譯】 現代漢語譯本：辦凈池的嫩荷，被稱作入冥和尚（進入冥界遊歷的和尚），最終在岐下圓寂。
系曰：入冥的說法與做夢略有相同。周穆王曾與化人歡宴，秦穆公得到上帝賜予的剪鶉。他們的形體在人間，精神卻神遊上界。之前的預言既然已經發出，之後的事情必然會發生。由此可知，六候八征並非虛假。寗師（寗道林）入冥，與後唐的馬珣見到天符下達，預示潞王將成為天子沒有區別。寗師所見的殿中物象和題榜，最終都應驗了他的描述。如果說這是夢想，那麼夢想也有徵兆；如果說這是神遊，那麼神遊就不會有謬誤。將知覺和夢境看作一體，只是明暗有所不同。如同《攝大乘論》所說：『如夢等覺時，一切處唯有識也。』就像古莽國的人，多數時間都在睡眠中，五旬才醒來一次，把夢境當作真實，把清醒當作虛妄。如果這樣，那麼清醒時所做的事情，就是夢境的先兆。而在夢中獲取真實，那麼真實與夢境的反用，難道不是一樣的嗎？寗師不是虛妄之人，果真梁朝推翻了唐朝的統治，二李、王楊都與天子對抗。那些殿宇遠望所見，難道不是其餘割據一方的群雄偏霸者嗎？他所食用的荷葉，與隋朝僧人法慶相同。所以在《幽冥錄》等書中，康何德、次李山龍入冥而返回，所說的事情都應驗了。《經》中說：『猶如睡夢人，知一切諸物，有身不移本處，是也。』
《宋高僧傳》卷第二十一 《大正藏》第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第二十二
宋左街天壽寺通慧大師賜紫沙門贊寧奉 敕撰
感通篇第六之五（正傳十三人附見五人）
後唐韶州靈樹院如敏傳
釋如敏，是閩地人。最初拜見安禪師，於是在嶺南一帶大力弘揚佛法，確實有很多奇異的事蹟。他的為人寬厚純樸，沒有緣故很少說話，深深憐憫那些迷惑愚昧的人，以身作則激勵勸導。劉氏在番禺偏霸一方，每次都迎接召請如敏入內請問，如敏大多能預先知道他們的來意，非常靈驗。
【English Translation】 English version: He enjoyed the tender lotus in the Ban Jing Pond. He was known as the 'Entering the Underworld Monk'. He eventually passed away at Qixia.
Commentary: The idea of 'entering the underworld' is somewhat similar to dreaming. King Mu of Zhou feasted with transformed beings, and Duke Mu of Qin received the 'clipped quail' from the Supreme Deity. Their forms were in the human realm, but their spirits traveled to the upper realms. Since the previous prophecies had been uttered, the subsequent events were bound to happen. From this, we know that the six omens and eight signs are not false. Master Ning's (Ning Daolin) entry into the underworld is no different from Ma Xun of the Later Tang seeing the heavenly decree that the Prince of Lu would become the emperor. The objects and inscriptions in the halls that Master Ning saw ultimately corresponded to his descriptions. If we call it a dream, then the dream has omens; if we call it a spiritual journey, then the spiritual journey will not be mistaken. Considering perception and dreams as one, only the clarity and obscurity are different. As the Mahāyānasaṃgraha says: 'When one awakens from a dream, all places are only consciousness.' It is like the people of the ancient Mang Kingdom, who mostly sleep and only wake up once every fifty days, considering dreams as reality and wakefulness as illusion. If so, then what is done in wakefulness is a precursor to dreams. And if one obtains reality in a dream, then isn't the reversal of reality and dreams the same? Master Ning was not a delusional person. Indeed, the Liang Dynasty overthrew the Tang Dynasty, and the two Lis, Wang, and Yang all resisted the emperor. Those halls seen from afar, aren't they the remaining warlords and regional hegemons who carved up the territory? The lotus leaves he ate were the same as those eaten by the Sui Dynasty monk Faqing. Therefore, in books such as the Youming Lu (Records of the Unseen World), the stories of Kang Hede and Ci Lishanlong entering the underworld and returning, and what they said, all came true. The Sutra says: 'Like a person in a dream, knowing all things, the body does not move from its original place, that is it.'
Song Gaoseng Zhuan (Biographies of Eminent Monks of the Song Dynasty), Volume 21 Taisho Tripitaka, Volume 50, No. 2061, Song Gaoseng Zhuan
Song Gaoseng Zhuan (Biographies of Eminent Monks of the Song Dynasty), Volume 22
Compiled by Zanning, the Purple-Robed Shramana of Tianshou Temple on the Left Street of the Song Dynasty, by Imperial Order
Chapter 6.5 on Spiritual Responses (13 Main Biographies, 5 Supplementary Biographies)
Biography of Rumin of Lingshu Monastery in Shaozhou during the Later Tang Dynasty
Shramana Rumin was a native of Min (Fujian). He first met Chan Master An, and then vigorously propagated the Dharma outside the Ling (mountain) region. Indeed, there were many extraordinary events. His character was broad and sincere, he rarely spoke without reason, and he deeply pitied those who were confused and ignorant, leading by example to encourage and exhort them. The Liu family dominated Panyu, and they always welcomed and summoned Rumin to ask questions. Rumin mostly knew their intentions in advance, which was very accurate.
同合契。廣主奕世奉以周旋時時禮見。有疑不決直往詢訪。敏亦無嫌忌啓發口占然皆準的時謂之為乞愿。乃私署為知聖大師。初敏以一苦行為侍者。頗副心意。呼之曰所由也。一日隨登山脊間。卻之潛令下山。回顧見敏入地焉。苦行隱草中覆其形。久伺之乃出往迎之。問曰師焉往乎曰吾與山王有舊。邀命言話來如是。時或亡者乃穴地而出。嚴誡之曰。所由無宜外說泄吾閑務。后終於住院。全身不散。喪塔官供。今號靈樹禪師真身塔是歟。
系曰。靈樹如遇大安。必壽臘綿長。出人常限。疑此亦所聞異辭矣。
後唐天臺山全宰傳
釋全宰。姓沈氏。錢塘人也。孩抱之間不喜葷血。其母累睹善徴。勸投徑山法濟大師削染。及修禪觀亭亭高竦不雜風塵。慕十二頭陀以飾其行。諺曰宰道者焉。迨乎諸方參請。得石霜禪師印證密加保任。入天臺山闇巖。以永其志也。伊巖與寒山子所隱對峙。皆魑魅木怪所叢萃其間。宰之居也二十餘年。惡鳥革音山精讓窟。其出入經行鬼神執役。或掃其路或侍其旁。或代汲泉或供採果。時時人見宰未嘗言。後天成五年徑山禪侶往迎歸鎮國院居。終於出家本院焉。
晉巴東懷浚傳
釋懷浚者。不知何許人。其為僧也憨而且狂。乃逆知未兆之事。其應如神。乾寧中無何
【現代漢語翻譯】 現代漢語譯本： 同合契（人名）。廣州的統治者世世代代都以周到的禮節對待他，時常禮貌地拜見他。遇到有疑問無法決斷的事情，就直接去詢問他。鑒敏（人名）也不迴避，總是開導他，所說的話都合乎準則，當時的人們稱他為乞愿。於是私下裡尊稱他為知聖大師。當初，鑒敏有一個名叫苦行的侍者，很合他的心意。他稱呼這個侍者為『所由』。有一天，他們一起登上山脊，鑒敏卻讓『所由』先下山。他回頭一看，發現『所由』進入了地裡。苦行（人名）躲在草叢中，遮蓋住自己的身形。等了很久，才出來迎接鑒敏。鑒敏問：『你去了哪裡？』『所由』回答說：『我與山神有舊交，山神邀請我說話，事情就是這樣。』有時，有死去的人，『所由』就從地裡出來。鑒敏嚴厲地告誡他說：『所由，不要把我的私事泄露出去。』後來，鑒敏在寺院裡去世，全身沒有腐爛。官府為他建造了塔來供奉。現在被稱為靈樹禪師真身塔，就是這個塔嗎？
系曰：靈樹禪師如果遇到大安禪師，必定會壽命很長。超出常人的限制。懷疑這些也是聽來的不同的說法。
後唐天臺山全宰傳
釋全宰（人名），姓沈，是錢塘人。還在襁褓中的時候，就不喜歡葷腥。他的母親多次看到這些吉兆，勸他去徑山拜法濟大師為師，剃度出家。等到他修行禪觀，就變得亭亭玉立，不沾染世俗的塵埃。他仰慕十二頭陀（苦行僧）的行為來修飾自己的品行。俗話說，這就是宰道者啊。等到他到各處參訪，得到石霜禪師的印證，秘密地加以保護和任用。他進入天臺山的闇巖，來堅定自己的志向。這個巖洞與寒山子（人名）隱居的地方相對，都是魑魅魍魎聚集的地方。全宰居住在那裡二十多年，兇惡的鳥改變了叫聲，山中的妖怪讓出了洞穴。他出入行走，鬼神都為他效勞。有的為他掃路，有的侍立在他身旁，有的代替他汲水，有的為他採摘果實。時常有人看見，但全宰從未說過什麼。後來，天成五年，逕山的僧侶前往迎接他，回到鎮國院居住。最終在他出家的本院去世。 晉巴東懷浚傳
釋懷浚（人名），不知道是哪裡人。他做僧人的時候，憨厚而且有些瘋癲。能夠預先知道還沒有發生的徵兆，他的應驗就像神一樣。乾寧年間，不久就……
【English Translation】 The Biography of Huai Jun of Badong in the Jin Dynasty
釋Huai Jun (person's name), it is not known where he was from. When he was a monk, he was simple and somewhat crazy. He could foresee signs that had not yet appeared, and his predictions were like a god. During the Qianning period, soon after...
至巴東。浚且能草聖。筆法天然。或於寺觀店肆壁書佛經道法。以至歌詩鄙俚之詞。靡不集其筆端矣。與之語阿唯而已。里人以神聖待之。刺史于公患其惑眾。繫獄詰之。乃以詩通狀。辭意在閩川之西東。然章句靡麗。州將異而釋之。又詳其旨疑在海中。得非杯渡之流乎。行旅經過必維舟而謁焉。辯其上下峽之吉兇貿易經求物之利鈍。客子懇祈。唯書三五行。終不明言。其事微密驗。時荊南大校周崇賓謁之。書遺曰。付皇都勘。爾後入貢因王師南討。遂縶南府。終就戮也。押牙孫道能謁之。書字曰。付竹林寺。其年物故營葬于古竹林寺基也。皇甫鉉知州。乃畫一人荷杖一女子在旁。尋為取民家女。遭訟錮身入府矣。有穆昭嗣者。波斯種也。幼好藥術隨父謁之。乃畫道士乘雲提一匏壺書云。指揮使高某牒衙推。穆生后以醫術有效。南平王高從誨令其去道從儒。簡授攝府衙推。屬王師伐荊州。浚乃為詩上南平王曰。馬頭漸入揚州路。親眷應須洗眼看。是年高氏輸誠于淮海。遂解重圍。其他異跡多此類也。嘗一日題庭前芭蕉葉云。今日還債業。州縣無更勘窮往來多見殊不介意。忽為人所害身首異處。刺史為其茶毗焉。
晉閬州光國院行遵傳
釋行遵。福州閩王王氏之仲子。後唐莊宗即位入洛進方物。因留京邸。
【現代漢語翻譯】 現代漢語譯本： 到達巴東。浚（姓名，指下文中的人物）而且擅長草書，筆法自然天成。有時在寺廟道觀、店舖墻壁上書寫佛經道法，乃至歌詩俚俗之詞，無不出現在他的筆下。與人交談只是說『阿唯』而已。當地人把他當作神聖看待。刺史于公擔心他迷惑百姓，把他關進監獄審問。他於是用詩歌上書，詩的含義在閩川（福建）的西邊和東邊。然而詩句華麗，州官認為他不同尋常就釋放了他。又詳細考察他的意思，懷疑他是在海中。莫非是杯渡（高僧）一類的人物？過往的旅客必定停船拜見他，詢問上下峽的吉兇，貿易經營貨物的利弊。旅客誠懇祈求，他只是寫三五行字，始終不明說。事情非常隱秘卻應驗。當時荊南大校周崇賓拜見他，他寫字留下說：『交給皇都勘驗。』後來周崇賓入貢，正趕上王師南征，於是被拘禁在南府，最終被處決。押牙孫道能拜見他，他寫字說：『交給竹林寺。』那年孫道能去世，安葬在古竹林寺的舊址。皇甫鉉任知州，他畫了一個人扛著枴杖，一個女子在旁邊。不久皇甫鉉因為娶民女，遭到訴訟被關入府衙。有個叫穆昭嗣的人，是波斯人。從小喜歡醫藥之術，跟隨父親拜見他。他於是畫了一個道士乘雲，提著一個葫蘆，寫道：『指揮使高某牒衙推。』穆生後來因為醫術有效，南平王高從誨讓他棄道從儒，授予攝府衙推的官職。趕上王師攻打荊州，浚於是寫詩獻給南平王說：『馬頭漸入揚州路，親眷應須洗眼看。』這年高氏向淮海表示歸順，於是解除了重重包圍。其他奇異的事蹟大多如此。曾經有一天在庭前的芭蕉葉上題寫道：『今日還債業，州縣無更勘。』窮人來來往往很多，他都不介意。忽然被人殺害，身首異處。刺史為他火化。
晉閬州光國院行遵傳
釋行遵（僧人名號），是福州閩王王氏的第二個兒子。後唐莊宗即位，行遵入洛陽進獻方物，因此留在京城的府邸。
【English Translation】 English version: Arriving at Badong. Jun (name, referring to the person in the following text) was also skilled in cursive script, with a natural and unforced style. Sometimes he would write Buddhist scriptures and Taoist doctrines on the walls of temples, monasteries, shops, and even vulgar songs and poems, all of which appeared under his brush. When speaking to people, he would only say 'Awei'. The locals treated him as a sacred figure. The prefect Yu Gong worried that he was misleading the people and imprisoned him for questioning. Thereupon, he submitted a poem, the meaning of which lay to the west and east of Minchuan (Fujian). However, the verses were ornate, and the prefect considered him extraordinary and released him. Upon further examination of his meaning, it was suspected that he was in the sea. Could he be a figure like Beidu (a prominent monk)? Passing travelers would surely moor their boats to pay him homage, inquiring about the good and bad omens of the upper and lower gorges, and the advantages and disadvantages of trading goods. When guests earnestly pleaded, he would only write three or five lines, never explicitly stating anything. The matters were very secretive but proved to be accurate. At that time, Zhou Chongbin, a major officer of Jingnan, visited him, and he wrote a message saying: 'Submit it to the imperial capital for verification.' Later, when Zhou Chongbin entered the tribute, he was caught up in the Southern expedition of the royal army, and was thus detained in the Southern Prefecture and eventually executed. The Yaya Sun Daoneng visited him, and he wrote the words: 'Submit it to the Bamboo Forest Temple.' That year, Sun Daoneng passed away and was buried at the old site of the ancient Bamboo Forest Temple. When Huangfu Xuan was the prefect, he painted a person carrying a staff with a woman beside him. Soon after, Huangfu Xuan was imprisoned in the prefectural office due to a lawsuit for marrying a woman from a common family. There was a man named Mu Zhaosi, who was of Persian descent. From a young age, he loved medicine and followed his father to visit him. He then painted a Taoist riding on clouds, carrying a gourd, and wrote: 'Commander Gao Mou orders the Yamen clerk.' Later, because Mu Sheng's medical skills were effective, King Gao Conghui of Nanping ordered him to abandon Taoism and follow Confucianism, and appointed him as the acting Yamen clerk of the prefecture. When the royal army attacked Jingzhou, Jun then wrote a poem to King Nanping, saying: 'The horse's head gradually enters the Yangzhou road, relatives should wash their eyes and watch.' That year, the Gao family expressed their allegiance to Huaihai, thus lifting the heavy siege. Other strange deeds were mostly of this kind. Once, he wrote on a banana leaf in front of the courtyard: 'Today I repay my debts, the prefecture and county will no longer investigate.' Many poor people came and went, but he did not mind. Suddenly, he was murdered, his head and body separated. The prefect cremated him.
Biography of Xingzun of Guangguo Temple in Langzhou of Jin Dynasty
釋Xingzun (monk's name) was the second son of King Wang of Min in Fuzhou. When Emperor Zhuangzong of the Later Tang Dynasty ascended the throne, Xingzun entered Luoyang to present local products, and thus stayed in the capital's mansion.
同光末會明宗將入。兵亂相仍。乃自剪飾變服為僧。竄身巴蜀。逮晉開運中。狀貌若七十餘。然壯力不衰。或詢其年臘則必杜默。于閬中寓光國禪院。院徒以律法住持。人不之知遵之能否。有李氏子家命齋。飲啖之次欻起出門。叫噪若有所責。謂李曰。今夜有火自東南至於西北街。鄰居咸令備之。是夕果然煨燼無遺。眾聚問其故。曰昨一婦女衣紅秉炬而過。老僧恨追不及耳。又于趙法曹家指桃樹下云。有如許錢不言其數。趙乃召人。發之。畚鍤方興適遇客至。為家僮所取。喧喧之際盡化為青泥。人各爭得百餘。后圬墁之。門壁壞往往而有焉。遵或經人冢墓知其家吉兇。至於風角鳥獸聞見之間。預言災福后必契合。故州閭遠近咸以預言用為口實。終於晉安玉山緇徒為其茶毗焉。
晉襄州亡名傳
釋亡名。不知何許人也。觀方問道不憚艱辛。勝境名山必約巡訪矣。天福中至襄州禪院掛錫。與一僧循良守法。同九旬禁足。其人庠序言多詭激。稱名曰法本。朝昏共處。心雅相於若久要之法屬焉。法本云。出家習學即在鄴都西山竹林寺。寺前有石柱。他日有暇必請相訪。其僧追念前約因往尋問。洎至山下村中投一蘭若止宿。問彼僧曰。此去竹林寺近遠。僧乃遙指孤峰之側曰。彼處是也。古老相傳昔聖賢所居之地。今
【現代漢語翻譯】 現代漢語譯本： 同光末年，明宗將要即位，兵亂接連不斷。於是他自己剃髮偽裝成僧人，藏身於巴蜀地區。到了後晉開運年間，他的外貌看起來像七十多歲，但仍然精力充沛。有人問他的年齡，他一定閉口不言。他在閬中寄居於光國禪院。禪院的僧人以遵守戒律為住持之法，人們不知道遵的才能如何。有李家的兒子設齋供僧，（遵）在飲食用餐的時候突然起身出門，叫喊責備著什麼，對李家的人說：『今晚有火災從東南方向蔓延到西北街道，鄰居們都要做好準備。』當晚果然發生火災，燒成灰燼，沒有留下任何東西。眾人聚集起來問他原因，他說：『昨天有一個婦女穿著紅衣，拿著火把經過，老僧恨自己沒有追上她。』又在趙法曹家，他指著桃樹下說：『這裡埋藏著很多錢。』但不說具體的數目。趙法曹於是召集人來挖掘。剛開始挖掘，正巧有客人來訪，被家裡的僕人取走了（挖掘工具）。喧鬧之際，所有的錢都變成了青泥。人們各自爭搶，得到了一百多枚（泥塊）。後來用這些泥土來粉刷墻壁，門墻損壞的地方常常有這些泥土。遵有時經過別人的墳墓，能知道他們家的吉兇。至於通過風向、鳥獸的聲音和見聞，預言災禍和幸福，之後必定應驗。所以州里遠近的人都把他的預言當作談資。最終在晉安玉山，僧人為他舉行了茶毗（荼毘，荼毗：佛教中的火葬儀式）。
晉州襄陽，無名僧人的傳記 釋亡名（釋：佛教僧侶的尊稱；亡名：沒有留下名字），不知道是哪裡人。他爲了尋訪佛法，不畏艱難困苦。名勝古蹟和名山大川，他必定前往巡遊拜訪。後唐天福年間，他來到襄州禪院掛單（掛錫，掛單：指雲遊僧人到寺院投宿），與一位僧人一起遵守戒律。他們一起進行了九旬的禁足修行。那位僧人言語輕浮，喜歡爭辯，自稱法本（法本：人名）。他們早晚在一起，彼此心意相合，好像很久以前就約定好了一樣。法本說：『我出家學習佛法的地方是鄴都西山的竹林寺。寺前有一根石柱，以後有空一定要請你來拜訪。』那位僧人追憶之前的約定，於是前往尋找。到了山下的村莊，投宿在一座蘭若（蘭若：指小寺廟或修行場所）。他問那裡的僧人說：『從這裡去竹林寺遠嗎？』僧人遙指一座孤峰旁邊說：『那裡就是。』古老的傳說相傳，那是以前聖賢居住的地方，現在……
【English Translation】 English version: During the final years of the Tongguang era, as Emperor Mingzong was about to ascend the throne, continuous warfare plagued the land. Consequently, he disguised himself as a monk by shaving his head and sought refuge in the Sichuan region. By the Kaiyun era of the Later Jin dynasty, he appeared to be in his seventies, yet his strength remained undiminished. When questioned about his age, he would invariably remain silent. He resided at the Guangguo Chan Monastery in Langzhong. The monks of the monastery upheld the monastic code, and people were unaware of Zun's abilities. A son of the Li family hosted a vegetarian feast for the monks. During the meal, (Zun) suddenly rose and went outside, shouting as if accusing someone, and said to the Li family: 'Tonight, a fire will spread from the southeast to the northwest of the street; the neighbors must prepare for it.' That night, a fire indeed broke out, reducing everything to ashes. The crowd gathered to ask him the reason, and he said: 'Yesterday, a woman dressed in red, carrying a torch, passed by, and this old monk regrets not having caught up with her.' Furthermore, at the Zhao Facao's house, he pointed under a peach tree and said: 'A great deal of money is buried here,' without specifying the exact amount. Zhao Facao then summoned people to dig. Just as they began digging, a guest arrived, and the digging tools were taken away by the family's servants. Amidst the commotion, all the money turned into blue mud. People each scrambled to obtain over a hundred (clods of mud). Later, they used this mud to plaster the walls, and these mud clods were often found in the damaged parts of the walls. Sometimes, when Zun passed by people's graves, he could foretell the family's fortune or misfortune. Moreover, through the direction of the wind, the sounds of birds and animals, and what he saw and heard, he could predict disasters and blessings, which would invariably come to pass. Therefore, people far and near in the region regarded his predictions as common knowledge. Eventually, he passed away at Yushan in Jin'an, where the monks performed the cremation ceremony (荼毘, chá pí: Buddhist cremation ritual) for him.
Biography of the Nameless Monk of Xiangyang, Jin Prefecture 釋亡名 (Shì Wángmíng: Venerable Nameless, 釋: honorific title for Buddhist monks; 亡名: without a name left behind), it is not known where he came from. He spared no effort in seeking the Dharma. He would certainly visit famous scenic spots and mountains. During the Tianfu era of the Later Tang dynasty, he arrived at the Xiangzhou Chan Monastery and stayed there (掛錫, guà xī: to stay at a monastery as a wandering monk), practicing the precepts with another monk. Together, they undertook a ninety-day retreat. That monk was frivolous in speech, fond of arguing, and called himself Faben (法本: personal name). They were together morning and evening, and their hearts were in harmony, as if they had made a long-standing agreement. Faben said: 'The place where I left home to study the Dharma is the Bamboo Forest Monastery on the West Mountain of Yedu. There is a stone pillar in front of the monastery. I must invite you to visit when I have time in the future.' The monk recalled the previous agreement and went to find him. Arriving at a village at the foot of the mountain, he stayed overnight in a small temple (蘭若, lán rě: small temple or hermitage). He asked the monk there: 'Is it far from here to the Bamboo Forest Monastery?' The monk pointed to the side of a solitary peak and said: 'That is it.' Ancient legends say that it was the place where sages used to live, and now...
但有名存耳。故無精廬凈舍。立佛安僧之所也。僧疑之。詰旦而往。既睹竹叢。叢中果有石柱。茫然不知其涯涘。僧憶法本臨別之言。但扣其柱即見其人。遂以小杖擊柱數聲。乃覺風雲四起咫尺莫窺。俄爾豁開樓臺對聳。身在三門之下逡巡。法本自內而出。見之甚喜。問南中之舊事說襄鄧之土風。乃引度重門升秘殿。領參尊宿若綱任焉。顧問再三。法本曰。早年襄陽同時禁足。曾期相訪。故及山門也。尊宿曰善。可飯後請出。在此無座。言無凡僧之位次也。食畢法本送至三門相別。既而天地昏暗不知所向。頃之宛在竹叢石柱之側。余並莫睹。其僧出述其事。罔知伊僧其終焉。
系曰。入竹林僧何人也。通曰。遇仙之士亦仙之士。聖寺之遊豈容凡穢。一則顯聖寺之在人間。一則知聖僧之參緇伍。無輕僧寶凡聖混然。此傳新述于數人。振古已聞于幾處。且如此齊武平中釋圓通曾瞻講下僧病。其僧夏滿病差。約來鄴中鼓山竹林寺。事蹟略同。此蓋前後到聖寺也。
漢洛陽告成縣狂僧傳(曹和尚)
釋狂僧者。晉開運中遍於邑下乞石礦灰。日夜驅荷入大小留二山中。謂行人鄉叟曰。要造宮闕。然莫之測也。皆謂為風狂。有何準據。如是運至數千石封閉甚固。其後鄉人不意。此僧絕乎軌跡。屬乾祐初漢祖既入
今東京即位。不逾年而崩。當是時也詔卜睿陵于大留山下。計慮者云。磚瓦數百萬。此山之內可陶而燒。其如礦灰烏可得乎。俄有里胥曰。此地元有僧積藏灰可數千石。準用應足。按行使山陵畢用無孑遺。其僧也非狂由此方證之矣。又鎮州釋曹和尚者。恒陽人也。不常居處言語紏紛。敗襦穿屨垢面黯膚。號風狂散逸之倫也。齊趙人皆不測而多重旃。或召食。食畢默然而去。其狀猶不醉而怒歟。府帥安重榮作鎮數年。諷軍吏州民例請朝廷立德政碑。碑石將樹之日。其狀屹然。曹和尚指之大笑曰。立不得立不得。人皆相目失色。主者驅逐。曹猶口不絕聲焉。至重榮潛萌不軌秣馬利兵垂將作逆。朝廷討滅。碑尋毀之。凡所指斥猶響答聲也。后不測所終。
周偽蜀凈眾寺僧緘傳(大慈寺亡名)
釋僧緘者。俗名緘也。姓王氏京兆人。少而察慧辭氣絕群。大中十一年杜審權下對策成事。秘書監馮涓即同年也。乾符中巢寇充斥。隨流避亂。至渚宮投中。今成汭。汭攻淮海不利。遂削髮出家。屬雷滿據荊州。襄州趙凝攻破之。梁祖遣高季昌誅滅焉。江陵遂屬高氏。緘避地夔峽間。後唐同光三年入蜀。尋訪馮涓已死矣。遂居凈眾寺。而髭髮皓然且面色紅潤逍遙。然人不測其情偽。有華陽進士王處厚者。乙卯歲于偽蜀落第。
則周顯德二年也。入寺寫憂于松竹間見緘。緘曰得非王處厚乎。處厚驚曰。未嘗相狎。何遽呼耶。緘曰。偶知耳遂說本唐文宗大和初生。止今一百三十餘載矣。處厚曰。某身跡奚若。子將來之事極于明年。而今而後事可知矣。意言蜀將亡也。囑令勿泄。明日再尋杳沉聲跡。一日復扣關自來云。暫去禮峨眉。結夏于黑水。方還。緘于案頭拈文卷。覽之則處厚府試賦藁曰考乎真偽。非君燭下之文。何多誑乎。遂探懷抽賦藁示之。此豈非程試真本乎。處厚驚竦不已。乃曰。仆試后偶加潤色。用補燭下倉卒之過也。師何從得是本也。緘曰。非但一賦。君平生所作之者。皆貯之矣。明日訪之。攜處厚入寺之北隅。同謁故太尉豳公杜琮之祠。坐于西廡下。俄有數吏服色厖雜。自堂宇間綴行而出。降階再拜。緘曰。新官在此便可庭參。處厚惶懅而作。緘曰。此輩將為君之驅策。又何懼乎。寧知泰山舉君為司命否。仍以夙負壯圖未酬前志請候登第后施行。複檢官祿簿見來春一榜人數已定。君亦預其間。斯乃陰注陽受也。策人世之名食幽府之祿。此陽注陰受也。處厚震駭不知所裁。但問明年及第人姓名為誰耶。緘索紙筆立書一短封與之。誡之嚴密藏之。脫泄禍不旋踵。須臾吏散。緘攜手出廟及瞑而去。至春試罷。緘來處厚家留一簡云。暫
【現代漢語翻譯】 現代漢語譯本：那是周顯德二年。王處厚進入寺廟，在松竹之間排遣憂愁，看到一個封好的信件。信件上寫著：『莫非是王處厚嗎？』王處厚吃驚地說：『我從未與你相熟，為何竟能叫出我的名字？』信件回答說：『只是偶然得知罷了。』於是講述自己是唐文宗大和初年出生的，至今已經一百三十多年了。王處厚問：『我的身世和命運將會如何？』信件說：『你將來的事情，最遠到明年就可以知曉了，而從今以後的事情也可以預知。』信中的意思是說蜀國將要滅亡。囑咐王處厚不要泄露。第二天再去尋找，卻杳無音信。一天，他又來敲門，說：『我暫時去了峨眉山禮佛，在黑水結夏安居，現在才回來。』緘從書案上拿起一份文卷，瀏覽之後是王處厚的府試賦的草稿，問道：『考察真偽，如果不是你燭光下的文章，為何有這麼多虛假之處呢？』於是從懷中拿出王處厚的賦的草稿給他看。『這難道不是科舉考試的真本嗎？』王處厚驚恐不已，於是說：『我考試后偶爾加以潤色，用來彌補燭光下倉促的過失。先生從哪裡得到這個版本的？』緘說：『不僅僅是一篇賦，你平生所作的文章，我都收藏著。』第二天拜訪他，帶著王處厚進入寺廟的北邊角落，一同拜謁已故太尉豳公杜琮的祠堂，坐在西邊的廂房下。一會兒，有幾個穿著雜亂官服的官吏，從殿宇之間依次走出，下臺階再次拜見。緘說：『新官就在這裡，可以到庭院參拜。』王處厚惶恐不安地行禮。緘說：『這些人將要為你驅使，又有什麼好害怕的呢？難道不知道泰山已經舉薦你為司命了嗎？』仍然因為王處厚胸懷壯志卻未能實現之前的志向，請示等到他登科及第后再施行。又檢視官祿簿，看到來年春天一榜的錄取人數已經確定，你也在其中。這是陰間註定，陽間接受啊。在人世間獲得名聲，在陰間享受俸祿，這是陽間註定，陰間接受啊。王處厚震驚害怕，不知如何是好，只是問明年及第的人姓名是誰。緘索要紙筆，立刻寫了一個短封給他，告誡他嚴密地藏好，泄露出去禍患立刻就會降臨。一會兒官吏散去。緘拉著王處厚的手走出廟，天黑后離去。到了春季考試結束，緘來到王處厚家，留下一張字條說：『暫』
【English Translation】 English version: It was the second year of Zhou Xiande. Wang Chuhou entered the temple, dispelling his worries among the pines and bamboos, and saw a sealed letter. The letter read: 'Could it be Wang Chuhou?' Wang Chuhou was surprised and said, 'I have never been acquainted with you, how can you call out my name?' The letter replied, 'It's just that I learned of it by chance.' Then it recounted that he was born in the early years of Dahe during the reign of Emperor Wenzong of Tang, and it has been more than one hundred and thirty years since then. Wang Chuhou asked, 'What will my life and destiny be like?' The letter said, 'Your future affairs can be known at the latest by next year, and the affairs from now on can also be foreseen.' The meaning of the letter was that the Shu kingdom was about to perish. He instructed Wang Chuhou not to reveal it. The next day he went to look for him again, but there was no trace of him. One day, he came to knock on the door again, saying, 'I temporarily went to Mount Emei to worship Buddha, and spent the summer retreat in Heishui, and have just returned.' Jian picked up a document from the desk, and after browsing it, it was Wang Chuhou's draft of the fu for the government examination, and asked, 'Examining the authenticity, if it is not your article under the candlelight, why are there so many falsehoods?' Then he took out Wang Chuhou's draft of the fu from his arms and showed it to him. 'Isn't this the true copy of the imperial examination?' Wang Chuhou was shocked and terrified, and then said, 'I occasionally added some embellishments after the examination to make up for the hasty mistakes under the candlelight. Where did you get this version from, sir?' Jian said, 'Not just one fu, I have collected all the articles you have written in your life.' The next day he visited him, and took Wang Chuhou to the northern corner of the temple, and together they visited the shrine of the late Grand Commandant Bin, Duke Du Cong, and sat under the west wing. After a while, several officials in miscellaneous official uniforms walked out of the halls in sequence, descended the steps and bowed again. Jian said, 'The new official is here, you can pay homage in the courtyard.' Wang Chuhou bowed in fear and uneasiness. Jian said, 'These people will be driven by you, so what is there to be afraid of? Don't you know that Mount Tai has already recommended you as the Siming (司命, deity in charge of destiny)?' Still because Wang Chuhou had great ambitions but failed to realize his previous aspirations, he asked to implement them after he passed the imperial examination. He also checked the official salary register and saw that the number of people admitted in the spring list of the coming year had been determined, and you are also among them. This is destined in the underworld and accepted in the yang world. Gaining fame in the human world and enjoying俸祿(b俸祿, official's salary) in the underworld, this is destined in the yang world and accepted in the underworld. Wang Chuhou was shocked and afraid, not knowing what to do, but asked who the names of the people who passed the examination next year were. Jian asked for paper and pen, and immediately wrote a short letter to him, warning him to hide it tightly, and disaster would come immediately if it was leaked. After a while, the officials dispersed. Jian took Wang Chuhou's hand and walked out of the temple, and left after dark. When the spring examination ended, Jian came to Wang Chuhou's house and left a note saying: 'Temporarily'
還弊廬無復再面也。后往寺僧堂中問之。已他適矣。乃拆短封視之。但書四句。云周成同成。二王殊名。王居一焉。百日為程。及乎榜出驗之有八士也。二王處厚與王慎言也。王居一焉。惡其百日為程。處厚唯狎同年置酒高會極遂性之歡。由是荒亂不起。是夜暴亡。同年皆夢。處厚藍袍槐笏驅殿而行。驗其策名之榮。止一百二十日也。詳其緘之生於文宗太和初也。成身在宣宗大中。王處厚遇之已一百三十餘歲也。次偽王蜀城都大慈寺僧亡名。恒諷誦法華經令人樂聞時至分衛取足而已。身微所苦有示方藥。伊僧策杖入青城大面山。採藥㳂溪越險。忽然雲霧四起不知所適。有頃見一翁。僧揖之序寒暄問何以至此。僧曰。為采少藥也。翁曰。莊舍不遠。略迂神足。得否。僧曰。迷方失路愿隨居士。少頃雲散見一宅宇陰森既近。翁曰。且先報莊主人矣。僧入門睹事皆非凡調。問曰。還齋否。曰未食。焚香且覺非常郁悖。請念所業經。其僧朗聲誦經。勉令誦徹部。所饋齋饌皆大慈寺前食物。齋畢青衣負竹器以香草薦之。乃施錢五貫令師市胡餅之費。翁合掌送出。或問云。此孫思邈先生也。到寺已經月餘矣。其錢將入寺。則黃金貨泉也。王氏聞之收金錢。別給錢五百貫。其僧散施之。將知仙民恒在名山。次嘉州羅目縣有訴孫山人。
【現代漢語翻譯】 現代漢語譯本： 我再也沒有機會見到還弊廬（隱士住所）的主人了。後來我到寺廟的僧堂中詢問他，得知他已經離開了。於是我拆開那封簡短的信觀看，上面只寫了四句話：『周成同成，二王殊名。王居一焉，百日為程。』等到榜單公佈后驗證，發現有八位進士。『二王』指的是王處厚和王慎言。『王居一焉』，是說王處厚厭惡那『百日為程』的說法。王處厚只和同年進士們交往，置辦酒席，盡情享樂。因此荒廢政事，沒有作為。當晚他突然暴斃。同年進士們都夢見，王處厚穿著藍色官服，手持槐木笏板，在宮殿中被驅趕而行。驗證他策名（在進士榜上題名）的榮耀，只有一百二十天。詳細推算他信件的寫成時間，是在文宗太和初年。而他本人在宣宗大中年間，王處厚遇到他時已經一百三十多歲了。
接下來是偽王蜀時期的成都大慈寺，有一位不知名的僧人，經常諷誦《法華經》，使人樂於聽聞。他總是到時間就去分衛乞食，僅滿足所需而已。他感到身體有些不適，有人告訴他藥方。這位僧人拄著枴杖進入青城山的大面山，採藥時沿著溪流，越過險峻的地方。忽然雲霧四起，不知該往哪裡去。過了一會兒，他看見一位老翁。僧人向他作揖，互相問候寒暄，問他為什麼會到這裡。僧人說：『爲了採一些藥。』老翁說：『我的莊園離這裡不遠，稍微繞一下路，用您的神足通過去，可以嗎？』僧人說：『我迷失了方向，願意跟隨居士您。』一會兒雲霧消散，看見一座宅院，陰森森的，走近一看。老翁說：『我先去稟告莊園的主人。』僧人進入門內，看到的一切都非同尋常。他問道：『還齋嗎？』回答說：『還沒吃。』焚香時，他覺得氣味非常怪異。他請求唸誦所修習的經文。那僧人朗聲誦經，盡力誦完整部經。所饋贈的齋飯都是大慈寺前面的食物。齋飯完畢，一位青衣人揹著竹器，用香草墊在上面。於是施捨了五貫錢，讓師父購買胡餅的費用。老翁合掌送他出來。有人告訴他說：『這是孫思邈先生。』回到寺廟已經過了一個多月。他想把那些錢放入寺廟，卻發現是黃金貨泉。王氏聽說后，收回了金錢，另外給了他五百貫錢。那僧人把錢都散施了。由此可知仙人總是住在名山之中。
接下來是嘉州羅目縣，有一位訴孫山人。 English version: I never had the chance to see the owner of Huanbilu (hermit's dwelling) again. Later, I went to the temple's monks' hall to inquire about him, and learned that he had already left. So I opened the short letter and looked at it, and only four sentences were written on it: 'Zhou Cheng is the same as Cheng, the two Wangs have different names. Wang occupies one, and a hundred days is the course.' When the list was announced and verified, it was found that there were eight successful candidates. 'The two Wangs' refer to Wang Chuhou and Wang Shenyan. 'Wang occupies one,' means that Wang Chuhou disliked the saying 'a hundred days is the course.' Wang Chuhou only associated with fellow successful candidates, held banquets, and indulged in pleasure. Therefore, he neglected his duties and accomplished nothing. That night, he suddenly died violently. The fellow successful candidates all dreamed that Wang Chuhou was wearing a blue official robe, holding a locust wood tablet, and being driven in the palace. Verifying the glory of his naming on the list of successful candidates, it was only one hundred and twenty days. A detailed calculation of the time when his letter was written shows that it was in the early years of the Taihe era of Emperor Wenzong. And he himself was in the Dazhong era of Emperor Xuanzong, and Wang Chuhou was more than one hundred and thirty years old when he met him.
Next, during the period of the pseudo-Wang Shu, in Chengdu's Daci Temple, there was an unnamed monk who often chanted the 'Lotus Sutra,' making people happy to listen. He always went to alms at the appointed time, only satisfying his needs. He felt some discomfort in his body, and someone told him a prescription. The monk entered Qingcheng Mountain's Damian Mountain with a cane, collecting medicine along the stream, crossing dangerous places. Suddenly, clouds and fog rose, and he didn't know where to go. After a while, he saw an old man. The monk bowed to him, exchanged greetings, and asked him why he had come here. The monk said, 'To collect some medicine.' The old man said, 'My manor is not far from here, can you take a slight detour and use your divine feet to pass by?' The monk said, 'I have lost my way, I am willing to follow you, layman.' After a while, the clouds and fog dissipated, and he saw a house, gloomy and close. The old man said, 'I will first report to the owner of the manor.' The monk entered the door, and everything he saw was extraordinary. He asked, 'Do you have a vegetarian meal?' The answer was, 'Not yet.' When burning incense, he felt the smell was very strange. He asked to recite the scriptures he practiced. The monk recited the scriptures loudly, trying to recite the entire sutra. The vegetarian food offered was all food from in front of Daci Temple. After the vegetarian meal, a servant in green carried a bamboo container with fragrant grass on it. Then he gave five strings of coins to the master to buy sesame cakes. The old man put his palms together and sent him out. Someone told him, 'This is Mr. Sun Simiao.' It had been more than a month since he returned to the temple. He wanted to put the money into the temple, but found that it was gold currency. When the Wang family heard about it, they took back the gold coins and gave him another five hundred strings of coins. The monk distributed all the money. From this, we know that immortals always live in famous mountains.
Next is Su Sun, a mountain man from Luomu County, Jia Prefecture.
【English Translation】 English version: I never had the chance to see the owner of Huanbilu (hermit's dwelling) again. Later, I went to the temple's monks' hall to inquire about him, and learned that he had already left. So I opened the short letter and looked at it, and only four sentences were written on it: 'Zhou Cheng is the same as Cheng, the two Wangs have different names. Wang occupies one, and a hundred days is the course.' When the list was announced and verified, it was found that there were eight successful candidates. 'The two Wangs' refer to Wang Chuhou and Wang Shenyan. 'Wang occupies one,' means that Wang Chuhou disliked the saying 'a hundred days is the course.' Wang Chuhou only associated with fellow successful candidates, held banquets, and indulged in pleasure. Therefore, he neglected his duties and accomplished nothing. That night, he suddenly died violently. The fellow successful candidates all dreamed that Wang Chuhou was wearing a blue official robe, holding a locust wood tablet, and being driven in the palace. Verifying the glory of his naming on the list of successful candidates, it was only one hundred and twenty days. A detailed calculation of the time when his letter was written shows that it was in the early years of the Taihe era of Emperor Wenzong. And he himself was in the Dazhong era of Emperor Xuanzong, and Wang Chuhou was more than one hundred and thirty years old when he met him.
Next, during the period of the pseudo-Wang Shu, in Chengdu's Daci Temple, there was an unnamed monk who often chanted the 'Lotus Sutra,' making people happy to listen. He always went to alms at the appointed time, only satisfying his needs. He felt some discomfort in his body, and someone told him a prescription. The monk entered Qingcheng Mountain's Damian Mountain with a cane, collecting medicine along the stream, crossing dangerous places. Suddenly, clouds and fog rose, and he didn't know where to go. After a while, he saw an old man. The monk bowed to him, exchanged greetings, and asked him why he had come here. The monk said, 'To collect some medicine.' The old man said, 'My manor is not far from here, can you take a slight detour and use your divine feet to pass by?' The monk said, 'I have lost my way, I am willing to follow you, layman.' After a while, the clouds and fog dissipated, and he saw a house, gloomy and close. The old man said, 'I will first report to the owner of the manor.' The monk entered the door, and everything he saw was extraordinary. He asked, 'Do you have a vegetarian meal?' The answer was, 'Not yet.' When burning incense, he felt the smell was very strange. He asked to recite the scriptures he practiced. The monk recited the scriptures loudly, trying to recite the entire sutra. The vegetarian food offered was all food from in front of Daci Temple. After the vegetarian meal, a servant in green carried a bamboo container with fragrant grass on it. Then he gave five strings of coins to the master to buy sesame cakes. The old man put his palms together and sent him out. Someone told him, 'This is Mr. Sun Simiao.' It had been more than a month since he returned to the temple. He wanted to put the money into the temple, but found that it was gold currency. When the Wang family heard about it, they took back the gold coins and gave him another five hundred strings of coins. The monk distributed all the money. From this, we know that immortals always live in famous mountains.
Next is Su Sun, a mountain man from Luomu County, Jia Prefecture.
賃驢不償直。乞追攝問。小童云。是孫思邈也。縣令驚怪出錢代償。其人居山下。及出縣路見孫公取錢二百以授之。曰吾元伺汝於此。何遽怪乎。得金錢僧不知其終所。
周杭州湖光院師簡傳
釋師簡。姓趙氏。丹丘人也。弗循戒范放肆恬然。擁破納衣多誦詞偈。好懸記杭越間災福。初無信者驗猶合符。於一行景淳山經地理別得徑門。常言。昔泰山道辯相塳得術。余無取焉。喜為人遷山相冢。吉兇如其言。居無定所。多游族姓家。言腹饑。便求雞肉餐。此外得美酒啜數杯而去。初無言謝。然長於勒書大字題牌。寺觀門額書成相之。吉兇隨言。久近驗之。始居杭西湖旁院。無疾而終。後有行客自長沙市中。見攜手話舊。寄言與崇壽院主。汝先負錢若干。今放汝。我眠床芻薦下層有紙裹肉脯屑。必應腐敗。為棄之。院僧依言果然見之。因寫貌供養。簡曾言。尖頭屋已后火化去。及州南塔戊午歲被天火爇之。應言無爽矣。
宋明州乾符寺王羅漢傳
釋王羅漢者。不測之僧也。酷嗜彘肉。出言若風狂。后亦多驗云。嘗嚗衣有盜者。將欲搴之。低頭佯睡。有物人就之乞終無吝色。及開寶初年六月內忽坐終。三日後漆布之。忽聞兩頰間鳴咤聲。皆云潰爛。夜寄夢與數人曰。布漆我昏悶。如何開焉。明日召
【現代漢語翻譯】 現代漢語譯本： 有人租了驢子卻不支付租金，（失主）請求追回並審問（租驢的人）。小童說：『他是孫思邈（唐代著名醫學家和道士）』。縣令驚訝，拿出錢來替他償還。那人住在山下，等到縣令出縣城時，看見孫思邈拿走二百文錢交給他，說：『我原本就在這裡等你，為何如此驚訝？』得到錢的僧人不知道他最終去了哪裡。
周杭州湖光院師簡傳
釋師簡，姓趙，是丹丘人。不遵守戒律，放縱而恬淡。穿著破舊的僧衣，經常誦讀詞偈。喜歡預言杭州和越州之間的災禍和幸福。起初沒有人相信他，但驗證后卻像符咒一樣靈驗。他從一行（唐代天文學家和佛教密宗大師）那裡，通過景淳山（山名）的經地理學，另外得到了一條捷徑。他常說：『過去泰山道辯（人名）在相墓（選擇墓地）方面得到了法術，我沒有學到。』他喜歡為人遷移山上的墳墓。吉兇都如他所說。居住沒有定所，經常遊走于各大家族。說肚子餓了，就要求吃雞肉。此外，得到美酒就喝幾杯離去，從不道謝。然而，擅長書寫大字題寫牌匾。寺廟和道觀的門額都是他書寫的，吉兇也如他所說。時間長短都能應驗。起初住在杭州西湖旁的寺院，無疾而終。後來有行人在長沙市中，看見他攜手與人交談，並托他帶話給崇壽院的住持：『你先前欠我多少錢，現在放過你了。我睡覺的床鋪下面的草墊下層有紙包著的肉脯碎屑，必定已經腐爛，替我扔掉。』寺院的僧人按照他所說，果然找到了。於是畫了他的畫像供奉。師簡曾說：『尖頭屋以後會被火燒掉。』等到州南塔在戊午年被天火燒燬，應驗了他的話，沒有差錯。
宋明州乾符寺王羅漢傳
釋王羅漢，是個深不可測的僧人。非常喜歡吃豬肉，說出的話像瘋子一樣。後來也多有應驗。曾經晾曬衣服時，有盜賊想要搶奪，他低下頭假裝睡覺。有人向他乞討東西，他從不吝嗇。等到開寶初年六月里，忽然坐著去世。三天後用漆布包裹他，忽然聽到兩頰間發出鳴叫的聲音，大家都說（屍體）已經潰爛。夜裡給幾個人託夢說：『用布漆裹著我，我感到昏悶，如何打開它？』第二天召集（眾人）...
【English Translation】 English version: Someone rented a donkey but did not pay the rental fee. (The owner) requested to retrieve it and question (the renter). A young boy said, 'He is Sun Simiao (a famous physician and Taoist of the Tang Dynasty)'. The county magistrate was surprised and paid the debt for him. That person lived at the foot of the mountain. When the magistrate left the county, he saw Sun Simiao taking two hundred coins and giving them to him, saying, 'I was originally waiting for you here, why are you so surprised?' The monk who received the money, no one knows where he eventually went.
The Biography of Shijian of Huguang Temple in Hangzhou, Zhou Dynasty
Shijian, whose surname was Zhao, was a native of Danqiu. He did not follow the precepts, but was unrestrained and indifferent. Wearing tattered monastic robes, he often recited poems and verses. He liked to predict disasters and blessings between Hangzhou and Yuezhou. At first, no one believed him, but after verification, it was as effective as a talisman. He obtained a shortcut from Yi Xing (a Tang Dynasty astronomer and Buddhist esoteric master) through the Jingchun Mountain (mountain name) scriptures on geography. He often said, 'In the past, Daobian (person's name) of Mount Tai obtained the art of geomancy (selecting tomb sites), I did not learn it.' He liked to move graves on the mountains for people. The good and bad luck were as he said. He lived in no fixed place, often wandering among various clans. If he said he was hungry, he would ask for chicken to eat. In addition, if he got good wine, he would drink a few cups and leave without saying thank you. However, he was good at writing large characters for plaques. The door plaques of temples and Taoist temples were all written by him, and the good and bad luck were as he said. The timing of events would always be verified. At first, he lived in a temple next to West Lake in Hangzhou and died without illness. Later, a traveler in the market of Changsha saw him talking with someone, and asked him to send a message to the abbot of Chongshou Temple: 'You owed me some money before, now I forgive you. Under the straw mat under my sleeping bed, there is paper wrapped with dried meat scraps, which must have rotted, please throw it away for me.' The monks of the temple did as he said and found it. So they painted his portrait and enshrined it. Shijian once said, 'The pointed-roof house will be burned down later.' When the Southern Pagoda of the state was burned by heavenly fire in the year of Wuwu, his words were fulfilled without error.
The Biography of Wang Luohan of Qianfu Temple in Mingzhou, Song Dynasty
Wang Luohan was an unfathomable monk. He was very fond of eating pork, and his words were like a madman. Later, many of his words were also verified. Once, when he was drying his clothes, a thief wanted to snatch them. He lowered his head and pretended to sleep. If someone asked him for something, he was never stingy. In the early years of Kaibao, in June, he suddenly died sitting down. Three days later, he was wrapped in lacquered cloth. Suddenly, a chirping sound was heard between his cheeks, and everyone said that (the body) had rotted. At night, he appeared in a dream to several people and said, 'Being wrapped in lacquered cloth makes me feel dizzy, how can it be opened?' The next day, (everyone) gathered...
漆工剝起。肉色紅白有圓粒舍利墮落。收而供養。至今肉身存於本寺。時僧正贊寧作碑紀異。漢南國王錢氏。私易名為密修神化尊者。
宋潭州延壽院宗合傳(道因)
釋宗合。閩越人也。游岳泛湘以求知識焉。其為僧也介立而寡慾群居終日。唯笑而已。南楚之人且多信重。后居延壽院。故諫議大夫賈公玼判軍府。聞之往謁見。言話不接。輿人議曰。得道之人豈入恒量度中耶。賈乃堅請往文殊院住持。爾日登座聊舉禪要而散。明日告眾曰。有故暫出。諸賢不宜留難。其裝束若行腳狀。渡彭䗍至黃州驛前。屹然立終。遐邇奔競觀禮。時馬鋪使臣為營喪務造塔于立終處。則開寶二年也。今號真身院是歟。又澠池大安寺釋道因。不知何許人也。游處澠池瀍澗之間。自言。出家人守儉則少於人。與畜類為同行。則無是非盈耳。嘗養一烏犬出入起臥不相忘舍。每食以鐵缽就火而炊。麋熟與犬同食。或前或后。行止奇異人莫能測。一旦僧亡犬亦坐斃。今大安寺塑其像而肉身兩存。開寶中也。洛下崇信。香華滿龕焉。
宋卬州大邑靈鷲山寺點點師傳
釋點點師者。不知何許人也。孟氏廣政中隱卬南大邑山寺。多游𢌅肆中。雖事削染恒若風狂。或與人接必指點而言。故目是稱焉。有命齋食者。酒肉不間率以為
【現代漢語翻譯】 現代漢語譯本： 漆工剝開（他的墳墓）。（他的）肉身呈紅白色，有圓粒舍利（Buddha's relics）墮落。（人們）收集並供養（這些舍利）。至今，（他的）肉身仍存於本寺。當時僧正贊寧（a high-ranking monk Zanning）作碑記錄這奇異之事。漢南國王錢氏（King Qian of Hannan）私下改名為密修神化尊者（Venerable Mishu Shenhua）。 釋宗合（Shi Zonghe），閩越（Fujian）人。遊歷岳（Mount Heng）湘（Xiang River）一帶以求學知識。他作為僧人，生活簡樸，寡慾，與眾人同住終日，只是微笑而已。南楚（Southern Chu）的人們大多信重他。后居住在延壽院（Yanshou Temple）。當時諫議大夫賈公玼（Jia Gongci），擔任軍府判官，聽說了他，前去拜見，（但兩人）言語不投機。隨從的人議論說：『得道之人，怎麼能用常人的標準來衡量呢？』賈公於是堅決請求（宗合）去文殊院（Manjusri Temple）擔任住持。上任那天，（宗合）只是簡單地講了些禪宗要義就離開了。第二天，（宗合）告訴眾人說：『我有事要暫時離開，各位賢士不要阻攔。』他的裝束如同行腳僧。渡過彭䗍（Pengli Lake），到達黃州（Huangzhou）驛站前，屹立而終。遠近的人們奔走相告，前來瞻仰。當時馬鋪的使臣為他操辦喪事，在（他）圓寂的地方建造了塔。那是開寶二年（969 AD）。現在被稱為真身院（True Body Temple）就是這裡吧。還有澠池（Mianchi）大安寺（Da'an Temple）的釋道因（Shi Daoyin），不知道是哪裡人。遊走于澠池、瀍澗（Chan River）之間。他自己說：『出家人如果遵守節儉，就會少於別人；與畜生同行，就不會有是非之聲入耳。』他曾經養了一隻烏黑的狗，出入起臥都不相忘舍。每次吃飯，都用鐵缽就火煮飯，煮熟后與狗同食，或前或后。（他的）行為舉止奇異，人們無法揣測。一旦僧人去世，狗也坐著死了。現在大安寺塑造了他的像，而肉身都還存在。那是開寶年間（968-976 AD）的事。洛陽（Luoyang）一帶的人們崇信他，香火滿龕。 釋點點師（Shi Diandianshi），不知道是哪裡人。孟氏廣政（Guangzheng reign of the Meng family）年間，隱居在卬州（Angzhou）南邊的大邑山寺（Dayi Mountain Temple）。經常遊走于街市之中。雖然剃度為僧，但總是瘋瘋癲癲的樣子。或者與人交往，必定指指點點地說，因此人們這樣稱呼他。有人請他吃齋飯，酒肉不忌，總是全部吃完。
【English Translation】 English version: A craftsman peeled it open. His flesh was red and white, and round-grained sariras (Buddha's relics) fell out. They were collected and venerated. To this day, his physical body remains in the temple. At that time, the Sangha administrator Zanning (a high-ranking monk Zanning) composed a stele to record this extraordinary event. King Qian of Hannan (King Qian of Hannan) privately renamed him Venerable Mishu Shenhua (Venerable Mishu Shenhua). Shi Zonghe (Shi Zonghe) was a native of Minyue (Fujian). He traveled around Mount Heng (Mount Heng) and the Xiang River (Xiang River) to seek knowledge. As a monk, he was frugal and had few desires. He lived with others all day long, only smiling. The people of Southern Chu (Southern Chu) mostly believed in and respected him. Later, he resided in Yanshou Temple (Yanshou Temple). At that time, the remonstrating official Jia Gongci (Jia Gongci), who served as a judge in the military government, heard of him and went to visit him, but their conversation was not harmonious. The people with him discussed, 'How can a person who has attained the Dao be measured by ordinary standards?' Jia Gong then firmly requested (Zonghe) to serve as the abbot of Manjusri Temple (Manjusri Temple). On the day he took office, (Zonghe) simply spoke briefly about the essentials of Zen and then left. The next day, (Zonghe) told the assembly, 'I have something to do and must leave temporarily. Gentlemen, do not try to stop me.' His attire was like that of a wandering monk. After crossing Pengli Lake (Pengli Lake), he arrived in front of the Huangzhou (Huangzhou) post station and stood there until his death. People from far and near rushed to pay their respects. At that time, the commissioner of the horse station arranged his funeral and built a pagoda at the place where he died. That was in the second year of the Kaibao era (969 AD). Is this the place now called True Body Temple (True Body Temple)? Also, there was Shi Daoyin (Shi Daoyin) of Da'an Temple (Da'an Temple) in Mianchi (Mianchi), whose origins are unknown. He wandered between Mianchi and the Chan River (Chan River). He said himself, 'If a monk observes frugality, he will have less than others; if he walks with animals, he will not have the sound of right and wrong entering his ears.' He once raised a black dog, and they never forgot each other in their comings and goings, waking and sleeping. Every time he ate, he cooked rice over the fire in an iron bowl, and after it was cooked, he ate with the dog, sometimes before, sometimes after. His behavior was strange, and people could not fathom it. Once the monk died, the dog also died sitting down. Now Da'an Temple has sculpted his image, and both his physical body still exist. That was during the Kaibao era (968-976 AD). The people of Luoyang (Luoyang) believe in him, and the incense burners are full of incense. Shi Diandianshi (Shi Diandianshi), it is not known where he came from. During the Guangzheng reign (Guangzheng reign of the Meng family) of the Meng family, he lived in seclusion in Dayi Mountain Temple (Dayi Mountain Temple) south of Angzhou (Angzhou). He often wandered in the streets. Although he had been tonsured as a monk, he always seemed crazy. Or when he interacted with people, he would always point and speak, so people called him that. If someone invited him to a vegetarian meal, he would not refuse wine or meat, and he would always eat everything.
常。俚人亦不之厭也。日之夕矣乃市黃白麻紙筆墨置懷袖以歸。行數里。沉酣而至瞑矣。所居之室雖有外戶且無四壁。入后闔扉人不得造。初鄰僧小童躡足伺之。見秉燭箕踞陳紙筆於前訶責大書。莫曉其文字。往往咄嗟如決斷處置。久之明闇間熟視閃爍若有人森列。狀如曹吏。則襦裳非世之服飾。觀者怖懼而退。詰旦微詢其事。怒而弗答。居數載卬。笮之人咸神異之後。不知其終。
系曰。點點師而能劾鬼。別無高潔軌生物善。亦與古人判冥司事者同邪。通曰。所作在心。如不從正道力中生。則與五斗米道同。如不從有心符禁中起。則感鬼神歸信驅策之耳。故善戒經云。若須神通應感化度為示神足。莊嚴論中。菩薩以神通變化而為戲喜。又或此是辟支行位人也。故論云。獨覺依彼。彼村落乞食。以身濟度。不以語言。示現種種神通境界。為令誹謗者歸向故。
宋天臺山智者禪院行滿傳
釋行滿者。萬州南浦人也。羈貫成童厥性明點。篤辭所親求為佛子。受戒方畢。聞重湖間禪道隆盛石霜之門濟濟多士。遂往求解。屬諸禪師棄代滿往豫章觀諸法席。既得安然。次聞天臺靈聖之跡。由是結束游之。棲華頂峰下智者院知眾僧茶灶。見人怡懌。居幾十載未睹其慍色。臥一土床。空其下燒糞掃而暖之。每日脫
衣就床。則蚤𧒢蟄蜇焉唼之。及餵飼得所。還著衣如故。或人潛捫其衣。蚤虱寂無蹤矣。先是居房檻外。有巨松橫枝之上寄生小樹。每遇滿出坐也。其寄生木必嫋嫋而側。時謂此樹作禮茶頭也。或不信者專伺滿出。則紛紛然。滿去則屹立亭亭更無動搖。雖隨眾食量少分而止四十年內人未見其便溺。以開寶中預向人說。我當行矣令眾僧念文殊名號相助。默焉坐化。春秋年可八十餘。滿多作偈頌以唱道焉。
宋魏府卯齋院法圓傳(礦師李通玄)
釋法圓。俗姓郝。真定元氏人也宿殖之緣出塵無滯。後唐長興二年投本府觀音院勤勤誦習。師與落髮。間歲受滿足戒。后策枝負囊巡禮諸方。至韶山掛錫看大藏經焉。晉開運三載卻來本生地寓天王院。越來年契丹犯闕。戎王耶律德光。回至常山欒城而死。永康王兀谷代為蕃國之主。時旋軍自鎮州董戎。北返留酋長麻答耶律解里守于下京。即常山也。晉之臣寮兵士盡在斯矣。漢兒將帥謀逐醜虜。其計未決兩分街巷。漢人在蕃之中者。蕃人先發無少長皆被屠戮之。天王院八僧殊死。圓預其數也。其時見殺者尤眾。初圓引頸兩受刃。如擊木石。然圓呼曰。猛乞一劍。遂身首異處。至暮圓如夢中忽睹晚照。亦微悟被戮。意之自謂。死已冥寞亦見日月。逡巡舉一臂。試捫其頭。乃
【現代漢語翻譯】 現代漢語譯本： 滿禪師穿上衣服坐在床邊，跳蚤、虱子便會叮咬他。等到餵飽了它們，再穿上同樣的衣服，有人偷偷地摸他的衣服，卻發現跳蚤、虱子都無影無蹤了。先前他住在房子的欄桿外，有一棵巨大的松樹，橫生的樹枝上寄生著一棵小樹。每當滿禪師出來坐著的時候，那棵寄生樹必定會搖曳傾斜。當時人們說這棵樹是在向茶頭（指滿禪師）作禮。有人不相信，專門伺候著看滿禪師出來，那樹就紛紛搖動，滿禪師離開后，那樹就挺拔地站立著，不再動搖。雖然他跟大家一起吃飯，但吃得很少，四十年內人們沒見過他大小便。在開寶年間，他預先告訴人們說：『我要走了。』讓眾僧唸誦文殊菩薩的名號來幫助他，然後就默默地坐化了。年齡大約八十多歲。滿禪師經常作偈頌來宣揚佛法。
宋朝魏府卯齋院的法圓禪師的傳記（礦師李通玄）。
釋法圓，俗姓郝，是真定元氏人。因為宿世的因緣，出家沒有障礙。後唐長興二年，他投奔本府的觀音院，勤奮地誦經學習。他的師父為他剃度，過了一年，他受了具足戒。之後，他拄著樹枝，揹著行囊，巡禮各方。到了韶山，他掛單在那裡，閱讀大藏經。後晉開運三年，他回到自己的家鄉，住在天王院。第二年，契丹入侵，戎王耶律德光回到常山欒城後去世。永康王兀谷代替他成為蕃國之主。當時，軍隊從鎮州調動，董戎北返，留下酋長麻答耶律解里鎮守下京，也就是常山。晉朝的臣僚和士兵都在那裡。漢人將領謀劃驅逐醜陋的虜寇，但計劃還沒有決定，街巷就被分成了兩部分。住在蕃人區域中的人，蕃人先發制人，無論老少都被屠殺。天王院的八個僧人拚死抵抗，法圓也在其中。當時被殺的人很多。起初，法圓伸長脖子，兩次受刀，感覺像擊打木頭石頭一樣。然後法圓呼喊道：『給我痛快一劍！』於是身首異處。到了晚上，法圓像在夢中一樣，忽然看到了晚霞，也稍微明白了自己被殺的事情。他心裡想，自己死了應該什麼都不知道了，竟然還能看到太陽和月亮。他慢慢地舉起一隻胳膊，試著摸自己的頭，卻發現...
【English Translation】 English version: Chan Master Man would put on his clothes and sit by the bed, and fleas and lice would bite him. After they were fed, he would put on the same clothes again. Someone would secretly touch his clothes and find that the fleas and lice had disappeared without a trace. Previously, he lived outside the railing of the house. There was a large pine tree with a small tree growing on its horizontal branches. Whenever Chan Master Man came out to sit, the parasitic tree would sway and lean. At that time, people said that this tree was bowing to the tea head (referring to Chan Master Man). Someone didn't believe it and specially waited to see Chan Master Man come out, and the tree would sway. After Chan Master Man left, the tree would stand tall and still, without moving. Although he ate with everyone, he ate very little. In forty years, people had never seen him urinate or defecate. During the Kai Bao era, he told people in advance, 'I am about to leave.' He asked the monks to recite the name of Manjusri Bodhisattva to help him, and then he silently passed away while sitting. He was about eighty years old. Chan Master Man often composed verses to propagate the Dharma.
Biography of Chan Master Fayuan of Maozhai Courtyard in Weifu, Song Dynasty (Miner Li Tongxuan).
釋Fayuan, whose secular surname was Hao, was a native of Yuanshi in Zhending. Due to past karmic connections, his renunciation was without obstacles. In the second year of Changxing during the Later Tang Dynasty, he went to Guanyin Monastery in this prefecture and diligently recited and studied the scriptures. His master tonsured him, and a year later, he received the complete precepts. Afterwards, he carried a staff and a bag, and traveled to various places. When he arrived at Shaoshan, he stayed there and read the Tripitaka. In the third year of Kaiyun during the Later Jin Dynasty, he returned to his hometown and lived in Tianwang Monastery. The following year, the Khitans invaded, and Rong King Yelu Deguang died after returning to Luancheng in Changshan. Yongkang King Wugu replaced him as the ruler of the barbarian country. At that time, the army was transferred from Zhenzhou, and Dong Rong returned north, leaving chieftain Mada Yelu Jieli to guard the lower capital, which was Changshan. The Jin officials and soldiers were all there. The Han generals plotted to expel the ugly barbarians, but before the plan was decided, the streets were divided into two parts. Those living in the barbarian area were preemptively massacred by the barbarians, regardless of age. The eight monks of Tianwang Monastery resisted to the death, and Fayuan was among them. At that time, many people were killed. Initially, Fayuan stretched his neck and received two blows, feeling like hitting wood and stone. Then Fayuan shouted, 'Give me a quick death!' Then his head was separated from his body. In the evening, Fayuan, as if in a dream, suddenly saw the sunset and also slightly understood that he had been killed. He thought to himself, he should know nothing after death, but he could still see the sun and moon. He slowly raised an arm and tried to touch his head, but...
覺如故。再三疑之不敢搖動。慮其分落也。又謂血凝所綴。重捫之繞頸有痕縫。如線許大。終身如此。時城中既逐出蕃部稍定。傍人扶起詰朝歸院。院僧方將食粥。見圓謂為鬼物。一皆奔散。遲久審得其實。喜言再生。遠邇觀禮且嘆希奇。常山之人競陳供施。圓自後復往諸方居無定所。暨周顯德中寓大名府成安縣卯齋院溫尋藏教。以開寶六年忽謂眾曰。人生虛幻何能久長。物極則遷。生死涅槃必無少別。遂不數日而長逝。黑白之眾若喪所親。及送就茶毗日。感舍利若黍粟之皂粒焉。春秋七十四。法臘五十一。時范魯公質親問圓厥由。深加鄭重。再詢履行。則大藏經已兩過披讀矣。又福州楞伽寺礦師者。海壇戍卒之子。厥初母氏懷娠冥然不喜葷胾。洎乎誕育岐嶷異常不嚌魚肉。年及八歲甘嗜野菜。若鋤斸種者。即言殺傷物命。每見家廚亨燀毛鱗。則手掬沙灰投于爨鑊。貴其不食。自言。開元寺塔隋朝中我造也。多說未萌事後皆契合。便請出家因披法服。頂有香氣如爇沉檀。號為聖僧。時侍御史皇甫政為留後。請入府署。因作肉䭔子百數。唯一是素者。盤器交錯悉陳於前。意驗其凡聖耳。礦臨筵徑拈素者啖之。餘者手拂而作。時皇甫部曲一皆驚歎。每出街巷眾人圍繞。自言。壽止十三當定歸滅。至是果終。遂于寺前火化傾
【現代漢語翻譯】 現代漢語譯本 覺如故（醒來后和原來一樣）。再三懷疑，不敢搖動，擔心是（頭）分開了要掉下來。又認為是血凝結粘住的。仔細摸索，發現繞頸有一道痕跡，像線一樣細。終身都是這樣。當時城中已經驅逐了蕃部，局勢稍微安定。旁邊的人扶起他，第二天早上送他回寺院。寺院的僧人正要吃粥，看見圓（這個樣子），以為是鬼，都跑散了。過了很久，才弄清楚真相，高興地說他是再生。遠近的人都來觀看禮拜，並且感嘆稀奇。常山的人爭相供養施捨。圓之後又前往各地，居無定所。到了周顯德年間，住在在大名府成安縣卯齋院，溫習研讀經藏。在開寶六年，忽然對眾人說：『人生虛幻，怎麼能長久？事物發展到極點就會變化。生死涅槃，必定沒有絲毫差別。』 於是沒過幾天就去世了。僧俗大眾都像失去了親人一樣。等到送去火化那天，感應到舍利，像黍米一樣大小的黑色顆粒。享年七十四歲，僧臘五十一歲。當時范魯公（范質）親自詢問圓其中的緣由，非常鄭重。再次詢問他的修行經歷，得知他已經讀過兩遍大藏經了。 又有一個福州楞伽寺的礦師（姓名），是海壇戍卒的兒子。最初他的母親懷孕時，就不喜歡葷腥。等到生下他，（他）聰明異常，不吃魚肉。到了八歲，喜歡吃野菜。如果有人鋤地、挖掘種植，他就說這是殺傷物命。每次看見家裡廚房烹煮魚肉，就用手抓起沙灰，投到鍋里，希望家人不要吃。他自己說：『開元寺塔是隋朝時我建造的。』 多次說一些還沒發生的事情，後來都應驗了。於是請求出家，就給他披上了法服。頭頂有香氣，像燃燒沉香檀香一樣，號為聖僧。當時侍御史皇甫政擔任留後，請他到府署。於是做了上百個肉餡餅，只有一個是素餡的。盤子交錯擺放，全部陳列在（礦師）面前，想要驗證他是不是聖人。礦師走到筵席前，直接拿起素餡的吃掉，其餘的用手拂開。當時皇甫政的部下都驚歎不已。每次到街上，眾人都圍著他。他自己說：『壽命只有十三歲，應當決定歸於寂滅。』 到了那一天，果然去世了。於是在寺前火化，傾...
【English Translation】 English version He awoke as before (覺如故). He suspected it again and again, not daring to move, fearing that (the head) would separate and fall off. He also thought it was congealed blood that had stuck it together. He carefully felt around and found a mark around his neck, as thin as a thread (如線許大). It was like this for the rest of his life (終身如此). At that time, the city had already expelled the 'Fan' tribes (蕃部), and the situation had stabilized somewhat. Someone nearby helped him up, and the next morning he was sent back to the monastery. The monks in the monastery were about to eat porridge when they saw Yuan (圓) (in this state) and thought he was a ghost, and they all scattered. After a long time, they finally understood the truth and happily said that he had been reborn. People from far and near came to watch and pay their respects, and they marveled at the rarity of the event. The people of Changshan competed to offer donations. After that, Yuan (圓) went to various places, living in no fixed abode. During the Xiande period of the Zhou dynasty, he resided in the Maozhai Monastery (卯齋院) in Cheng'an County (成安縣), Daming Prefecture (大名府), where he studied the Tripitaka (經藏). In the sixth year of the Kaibao era, he suddenly said to the assembly: 'Life is illusory, how can it last long? When things reach their extreme, they change. There is definitely no difference between birth, death, and Nirvana (涅槃).' Then, in just a few days, he passed away. The monastic and lay communities mourned as if they had lost a loved one. When he was cremated, relics (舍利) were found, like black grains the size of millet. He was seventy-four years old, with fifty-one years as a monk. At that time, Fan Lu Gong (范魯公) (Fan Zhi 范質) personally asked Yuan (圓) about the cause of this, very solemnly. He inquired again about his practice, and learned that he had read the entire Tripitaka (大藏經) twice. There was also a Kuang Shi (礦師) (name) from Lengjia Monastery (楞伽寺) in Fuzhou (福州), the son of a garrison soldier from Haitan (海壇). Initially, when his mother was pregnant, she disliked meat and fish. When he was born, he was exceptionally intelligent and did not eat fish or meat. By the age of eight, he enjoyed eating wild vegetables. If someone was hoeing, digging, or planting, he would say that they were killing living beings. Whenever he saw fish or meat being cooked in the kitchen, he would grab handfuls of sand and ash and throw them into the pot, hoping that his family would not eat it. He himself said: 'I built the Kaiyuan Temple Pagoda (開元寺塔) during the Sui Dynasty.' He often spoke of things that had not yet happened, and they all came true later. So he requested to become a monk, and he was given monastic robes. There was a fragrance on his head, like burning sandalwood and agarwood, and he was called a 'Holy Monk' (聖僧). At that time, Imperial Censor Huangfu Zheng (皇甫政) was serving as the acting governor and invited him to the government office. So, hundreds of meat pies were made, with only one being vegetarian. The plates were arranged in a mixed order and placed before (Kuang Shi 礦師), intending to test whether he was a sage. Kuang Shi (礦師) went to the banquet and directly picked up the vegetarian pie and ate it, brushing the others aside with his hand. At that time, Huangfu Zheng's (皇甫政) subordinates were all amazed. Whenever he went out into the streets, people would surround him. He himself said: 'My life will only be thirteen years, and I should return to stillness.' When that day came, he indeed passed away. So he was cremated in front of the temple, and the...
城士女哭泣。依輪王法樹浮圖焉。複次唐開元中太原東北有李通玄者。言是唐之帝胄。不知何王院之子孫。輕乎輕冕尚彼林泉。舉動之間不可量度。身長七尺餘。形貌紫色眉長過目。髭鬢如畫發紺而螺旋。唇紅潤齒密緻。戴樺皮冠衣大布縫掖之制。腰不束帶足不躡履。雖冬無皴皸之患。夏無垢汗之侵。放曠自得靡所拘絆。而該博古今洞精儒釋。發於辭氣若鏗巨鐘。而傾心華藏未始輟懷。每覽諸家疏義繁衍學者窮年無功進取。開元七年春赍新華嚴經。曳筇自定襄而至並部盂縣之西南同穎鄉大賢村高山奴家。止於偏房中。造論演暢華嚴。不出戶庭幾於三載。高與鄰里怪而不測。每日食棗十顆柏葉餅一枚。余無所須其後移于南谷馬家古佛堂側。立小土屋閑處宴息焉。高氏供棗餅亦至。嘗赍其論並經往韓氏莊。即冠蓋村也。中路遇一虎。玄見之撫其背。所負經論搭載去土龕中。其虎弭耳而去。其處無泉可汲用。會暴風雨拔老鬆去。可百尺餘成池。約深丈許。其味香甘。至今呼為長者泉。里人多因愆陽臨之祈雨。或多應焉。又造論之時室無脂燭。每夜秉翰于口兩角出白色光。長尺餘。炳然通照。以為恒矣。自到土龕俄有二女子衣貲布。以白布為慘頭。韶顏都雅饋食一奩于龕前。玄食之而已。凡經五載至於紙墨供送無虧。及論成亡
【現代漢語翻譯】 城裡的男女哭泣。依照轉輪王的法則建造佛塔。（依輪王法樹浮圖焉：按照轉輪聖王的統治方式和教法，建造佛塔以紀念或供奉。） 再說唐朝開元年間，太原東北有個叫李通玄（李通玄：唐朝時期的一位隱士和華嚴經研究者）的人，自稱是唐朝皇室的後裔，不知道是哪個王府的子孫。他輕視官位和俸祿，喜歡山林泉水。他的舉動難以捉摸。身高七尺多，容貌是紫色，眉毛很長超過眼睛。鬍鬚像畫一樣，頭髮是青黑色而且螺旋狀。嘴唇紅潤牙齒緊密。戴著樺樹皮做的帽子，穿著用粗布縫製的儒服。腰間不繫帶子，腳上不穿鞋。即使在冬天也沒有面板凍裂的困擾，夏天也沒有污垢汗水的侵擾。他放縱曠達，不受任何約束。他博覽古今，精通儒家和佛家的經典。說出的話像敲擊巨大的鐘一樣洪亮。他傾心於華藏世界（華藏世界：華嚴經所描述的宇宙），從未停止過這種嚮往。他每次閱讀各家的疏解和註釋，都覺得內容繁瑣，學者們花費多年也難以成功理解和深入研究。開元七年春天，他帶著新版的《華嚴經》（新華嚴經：指新翻譯或修訂的《華嚴經》），拄著竹杖從定襄（定襄：地名，今山西省定襄縣）來到并州盂縣（並部盂縣：唐朝時期的行政區劃，盂縣屬於并州管轄）西南的同穎鄉大賢村高山奴家。住在偏房裡。他開始撰寫論著，闡揚《華嚴經》的教義。幾乎三年不出門。高山奴和鄰居們覺得他很奇怪，無法理解。他每天只吃十顆棗和一塊柏葉餅，沒有其他的需求。之後他搬到南谷馬家的古佛堂旁邊。建造了一個小土屋，在那裡安靜地休息。高山奴仍然給他送棗和餅。他曾經帶著他的論著和經書去韓氏莊，也就是冠蓋村。在路上遇到一隻老虎。李通玄看見老虎，撫摸它的背。他所揹負的經書和論著被老虎馱到土龕中。老虎就搖著尾巴離開了。那個地方沒有泉水可以取用。恰逢暴風雨拔起一棵老松樹，樹齡大概有百餘年，形成一個水池，大約有一丈多深。水味道香甜。至今人們稱它為長者泉（長者泉：李通玄居住的地方出現的泉水）。村裡人經常因為乾旱來這裡祈雨，大多都很靈驗。他又在造論的時候，屋裡沒有燈燭。每天晚上他口中銜著筆，兩嘴角發出白色的光，長一尺多，明亮地照亮四周。這已經成為常態。自從他來到土龕后，忽然有兩個穿著粗布衣服的女子，用白布包著頭，容貌美麗端莊，送了一匣食物到土龕前。李通玄吃了那些食物。總共經過了五年，直到紙墨的供應都沒有缺少。等到論著完成的時候，那兩個女子就消失了。
【English Translation】 The men and women of the city wept. According to the law of the Wheel-Turning King, a stupa was built. (依輪王法樹浮圖焉: A stupa was built in accordance with the rule and teachings of the Chakravartin King.) Furthermore, during the Kaiyuan era of the Tang Dynasty, there was a man named Li Tongxuan (李通玄: A recluse and Huayan Sutra scholar during the Tang Dynasty) in the northeast of Taiyuan. He claimed to be a descendant of the Tang imperial family, but it is unknown from which prince's lineage. He disregarded official positions and preferred the forests and springs. His actions were immeasurable. He was over seven feet tall, with a purple complexion and eyebrows that extended beyond his eyes. His beard and sideburns were like a painting, and his hair was dark blue and spiraled. His lips were red and moist, and his teeth were close together. He wore a birch bark hat and a Confucian robe made of coarse cloth. He did not wear a belt around his waist or shoes on his feet. Even in winter, he did not suffer from chapped skin, and in summer, he was not bothered by dirt and sweat. He was unrestrained and free, without any constraints. He was well-versed in ancient and modern knowledge and deeply understood Confucianism and Buddhism. His words and tone were like the resounding of a great bell. He was devoted to the Huazang World (華藏世界: The cosmos described in the Avatamsaka Sutra) and never ceased to cherish it. Every time he read the commentaries and annotations of various schools, he found them to be verbose, and scholars spent years without success in understanding and delving into them. In the spring of the seventh year of Kaiyuan, he carried a new version of the Avatamsaka Sutra (新華嚴經: Refers to a newly translated or revised version of the Avatamsaka Sutra), and with a bamboo staff, he traveled from Dingxiang (定襄: A place name, now Dingxiang County, Shanxi Province) to the Gaoshan slave's house in Daxian Village, Tongying Township, southwest of Meng County (並部盂縣: An administrative division during the Tang Dynasty, Meng County was under the jurisdiction of Bingzhou). He stayed in a side room. He began to write treatises, expounding the teachings of the Avatamsaka Sutra. He hardly left his house for almost three years. Gaoshan slave and the neighbors found him strange and incomprehensible. He ate only ten dates and one cypress leaf cake every day, and had no other needs. Later, he moved to the side of the ancient Buddha hall of the Ma family in Nangu. He built a small earthen house and rested there quietly. Gaoshan slave still sent him dates and cakes. He once took his treatises and scriptures to Han's Village, which is also known as Guanggai Village. On the way, he encountered a tiger. Li Tongxuan saw the tiger and stroked its back. The scriptures and treatises he was carrying were carried by the tiger to the earthen shrine. The tiger wagged its tail and left. There was no spring in that place to draw water from. Coincidentally, a storm uprooted an old pine tree, which was probably over a hundred feet tall, forming a pool, which was about ten feet deep. The water tasted fragrant and sweet. To this day, people call it Elder's Spring (長者泉: The spring that appeared where Li Tongxuan lived). The villagers often came here to pray for rain during droughts, and it was often effective. Also, when he was writing his treatises, there were no candles in the room. Every night, he held a pen in his mouth, and white light emanated from the corners of his mouth, more than a foot long, brightly illuminating the surroundings. This had become the norm. Since he came to the earthen shrine, suddenly two women dressed in coarse cloth, with their heads wrapped in white cloth, with beautiful and dignified appearances, sent a box of food to the front of the shrine. Li Tongxuan ate the food. In total, five years passed, and the supply of paper and ink was never lacking. When the treatises were completed, the two women disappeared.
矣。所造論四十卷。總括八十卷經之文義。次決疑論四卷。綰十會果因之玄要。列五十三位之法門。一日鄉人聚飲酒之次。玄來謂之。曰汝等好住吾今去矣鄉人驚怪謂為他適。乃曰。吾終矣。皆悲泣戀慕送至土龕。曰去住常也。鄉人下坡。回顧其處雲霧昏暗。至子時儼然坐亡龕中。白色光從頂出上徹太虛。即開元十八年暮春二十八日也。報齡九十六。達旦數人登山見其龕室內。蛇虺填滿莫得而前。相與啟告蛇虺交散。耆少追感結輿迎于大山之北。甃石為城。而葬之。神福山逝多林蘭若方山是也。葬日有二斑鹿雙白鶴雜類鳥獸。若悲戀之狀焉。大曆九年六月內有僧廣超。到蘭若收論二本。召書生就山繕寫。將入汾川流行。其論由茲而盛。至大中中。閩越僧志寧將論注于經下。成一百二十卷。論有會釋七卷不入註文。亦寫附於初也。宋乾德丁卯歲。閩僧惠研重更條理立名曰華嚴經合論。行於世人所貴重焉。
系曰。北齊內侍劉謙之隨王子入臺山焚身。謙之七日行道。感復丈夫相。冥悟華嚴義。乃造論六百卷。久亡。至李長者之化行晉土。神變無方。率由應以此身而為說法也。或曰。李論中加乎十會。經且闕焉。依梵字生解可非迷名耶何長者說法之有。通曰。十會理有宜俟後到之經。所解南無言離中虛也。此配法觀心
【現代漢語翻譯】 現代漢語譯本：他撰寫了四十卷的論著，總括了八十卷經書的文義。接著又寫了四卷《決疑論》，概括了十會中果與因的玄妙要義，列出了五十三位的修行法門。有一天，鄉里人在聚會飲酒時，李長者玄來了，對他們說：『你們好好住著，我現在要走了。』鄉里人驚怪，以為他要到別的地方去，李長者玄卻說：『我將要去世了。』大家都悲傷哭泣，依依不捨地送他到土龕。李長者玄說：『去和住是常理。』鄉里人下坡后，回頭看他所在的地方，雲霧昏暗。到了子時，他儼然端坐在龕中去世了。一道白光從頭頂發出，直射到太虛。這正是開元十八年暮春二十八日。他的年齡是九十六歲。到天亮時，幾個人登山去看他的龕室，蛇和虺（huī，小蛇）填滿了龕室，無法靠近。大家一起禱告，蛇和虺才散開。年老和年輕的人都追念他的恩德，用轎子將他迎到大山的北面，用石頭砌成城，將他安葬在那裡。那裡就是神福山逝多林蘭若（lán ruò，寺廟）的方山。安葬那天，有兩隻斑鹿、兩隻白鶴和各種鳥獸，都呈現出悲傷依戀的樣子。大曆九年六月，有僧人廣超來到蘭若，收集到兩本論著，召集書生在山上繕寫，準備帶到汾川（Fén Chuān）去流傳。他的論著因此而盛行。到了大中（Dà Zhōng）年間，閩越（Mǐn Yuè）的僧人志寧（Zhì Níng）將論著註釋在經文下面，成為一百二十卷。論著中有七卷會釋沒有收入註文，也抄寫附在最前面。宋朝乾德（Qián Dé）丁卯年，閩地的僧人惠研（Huì Yán）重新整理，並命名為《華嚴經合論》，在世間流傳，受到人們的珍視。 系曰：北齊的內侍劉謙之（Liú Qiānzhī）跟隨王子到臺山（Tái Shān）焚身。劉謙之七日行道，感應恢復了丈夫的相貌，暗中領悟了《華嚴經》的義理，於是撰寫了六百卷的論著，可惜很久就失傳了。到了李長者（Lǐ Chángzhě）的教化在晉地（Jìn Dì）盛行，他的神通變化沒有窮盡，都是因為應該用這個身體來為大家說法啊。有人說：李長者的論著中增加了十會的內容，而經文中卻缺少這些內容。依據梵字來生出理解，難道不是迷惑于名相嗎？李長者又有什麼說法呢？通曰：十會的道理，應該等待以後傳到的經文。所解釋的『南無（Námó）』，是言語離開中間的空性。這與法觀心（Fǎ Guān Xīn）相配。
【English Translation】 English version: He composed forty fascicles of treatises, summarizing the meaning of eighty fascicles of sutras. Subsequently, he wrote four fascicles of 'Treatise on Resolving Doubts,' encapsulating the profound essentials of cause and effect in the Ten Assemblies, and listing the Dharma gates of the Fifty-three Stages. One day, during a gathering of villagers drinking wine, the Venerable Xuan came and said to them, 'You all stay well, I am now leaving.' The villagers were surprised, thinking he was going elsewhere, but the Venerable Xuan said, 'I am about to pass away.' Everyone was saddened and wept, reluctantly escorting him to the earthen shrine. The Venerable Xuan said, 'Going and staying are the norm.' After the villagers descended the slope, they looked back at the place where he was, and the clouds and mist were dim. At midnight, he was sitting upright in the shrine, having passed away. A white light emanated from the top of his head, reaching directly into the vast emptiness. This was precisely on the twenty-eighth day of the late spring of the eighteenth year of the Kaiyuan era. His age was ninety-six. At dawn, several people climbed the mountain to see his shrine, and snakes and vipers filled the shrine, making it impossible to approach. Everyone prayed together, and the snakes and vipers dispersed. The old and young alike remembered his kindness, and carried him in a palanquin to the north of the great mountain, where they built a city of stone and buried him there. That is Fangshan (Fāngshān) of the Shiduolin (逝多林) Monastery on Shenfu Mountain (神福山). On the day of the burial, there were two spotted deer, two white cranes, and various kinds of birds and beasts, all appearing to be in a state of sorrow and attachment. In the sixth month of the ninth year of the Dali era, a monk named Guangchao (廣超) came to the monastery and collected two copies of the treatises, summoning scholars to copy them on the mountain, intending to take them to Fenchuan (汾川) to circulate. His treatises thus flourished. During the Dazhong (大中) era, the monk Zhining (志寧) of Minyue (閩越) annotated the treatises under the sutras, forming one hundred and twenty fascicles. Seven fascicles of explanations in the treatises were not included in the annotations, and were also copied and attached at the beginning. In the year Dingmao of the Qiande (乾德) era of the Song Dynasty, the monk Huiyan (惠研) of Min (閩) reorganized and named it 'Combined Treatise on the Avatamsaka Sutra,' which circulated in the world and was highly valued by people. Ascribed: Liu Qianzhi (劉謙之), an inner attendant of the Northern Qi Dynasty, followed the prince to Mount Tai (臺山) to burn his body. Liu Qianzhi practiced the Way for seven days and felt the response of regaining the appearance of a man, secretly comprehending the meaning of the Avatamsaka Sutra, and thus composed six hundred fascicles of treatises, but unfortunately they were lost long ago. When the teachings of the Venerable Li (李長者) flourished in the land of Jin (晉), his supernatural transformations were inexhaustible, all because he should use this body to expound the Dharma for everyone. Someone said: The Venerable Li's treatises added the content of the Ten Assemblies, but the sutras lack these contents. Relying on Sanskrit words to generate understanding, isn't that being deluded by names and forms? What Dharma did the Venerable Li expound? Tong (通) said: The principle of the Ten Assemblies should await the sutras that will be transmitted later. What is explained by 'Namo (南無)' is that language is apart from the emptiness in the middle. This corresponds to the Dharma contemplation of the mind (Fǎ Guān Xīn).
也。若知觸物皆心方了心性。故經云。知一切即心自性。則成就慧身不由他悟。此乃心境如如則平等無礙也觀李之判教該博。可不知華言義耶。嘗聞幽州僧惠明鳩諸偽經並華嚴論同焚者。蓋法門不相入耳。偽經可爇。李論難焚。伊非小聖境界也。亦猶楊墨之說與儒相違行方外者復憎孔孟。水火相惡未始有極。茍問通人分曹並進無相奪倫哉。
論曰。丹成轉數。服則登仙。慧煉功夫驗之果證。若或名未標于箓籍。力未合於經王。烏以經舉此身出過凡世。徒只眩曜肉眼驚忙猿心。所謂釋氏之儔高下異爾。亦乃譬同群像也。牙能牴觸鼻善卷舒。力卻九牛奔過駟馬矣。別有阿耨池岸香醉山陰象。則鼓雙翼以飛騰。用七支而巧便。與夫海山之象百倍絕倫。厥號藹羅伐拏。像中龍也。諒知沙門有所感通斯之謂歟。若夫能感所通。則修行力至必有天神給侍是也。能通所感。則我施神變現示於他是也。能所俱感通則三乘極果。無不感通也。昔梁慧皎為傳創立神異一科。此唯該攝究極位之聖賢也。或資次徴祥階降奇特。當收不盡。固有缺然。及乎宣師不相沿襲。乃釐革為感通。蓋取諸感而遂通通則智性。修則感歟果乃通也。核斯理長無不包括。亦猶班固增加九流變書為志同也。復譬聖人重卦不亦愈於始畫者乎。然則前不仰觀俯察后
【現代漢語翻譯】 現代漢語譯本： 是的。如果明白接觸外物都是內心的作用，才能真正瞭解心性。所以經書上說：『瞭解一切就是心的自性』，這樣就能成就智慧之身，不需要依靠他人來領悟。這才是心與境如如不動，平等而沒有阻礙的境界。我看李（可能指李通玄）的判教非常廣博，難道他不知道華嚴的真義嗎？我曾經聽說幽州的僧人惠明收集各種偽經，連同《華嚴論》一起焚燒，大概是因為不同的法門不能相容吧。偽經可以焚燒，《華嚴論》卻難以焚燬，他不是小聖的境界啊。這也像楊朱、墨翟的學說與儒家思想相違背，修行方外的人又憎恨孔子、孟子一樣，水火互相厭惡，沒有停止的時候。如果問通達的人，他們會說各自努力，並行不悖，不會互相爭奪的。
論中說：煉成金丹，服用就能成仙。用智慧修煉功夫，驗證的是最終的果證。如果名字沒有記錄在仙籍上，力量沒有符合經書的要求，怎麼能憑藉這個身體超出凡世呢？只不過是迷惑肉眼，驚擾猿猴般的心罷了。所謂釋迦牟尼的弟子，高下不同。也像一群大象，牙齒能牴觸，鼻子善於卷舒，力量勝過九頭牛，跑過四匹馬。還有阿耨達池岸邊，香醉山陰的大象，能鼓動雙翼飛騰，運用七支非常巧妙方便，與海山的大象相比，超出百倍。它的名字叫藹羅伐拏（Airavata），是象中的龍。想來沙門有所感應，說的就是這個吧。如果能感應所通，那麼修行力量達到，一定有天神侍奉。能通達所感應，那麼我施展神通，顯現給他人看。能所俱感通，那麼三乘的極果，沒有不能感通的。過去梁代的慧皎在《高僧傳》中創立了『神異』一科，這隻包括達到最高境界的聖賢。或者憑藉次要的徵兆，階梯下降的奇特現象，應當不能完全收錄，所以有所缺失。等到宣律師（可能指道宣律師）不沿用舊例，於是改為『感通』，大概是取自『感而遂通』，通達就是智慧的顯現，修行就是感應，果報就是通達。考察這個道理，長遠來看沒有不包括的。也像班固增加九流，改變書的分類為志一樣。又像聖人重疊卦象，不是比最初畫卦的人更好嗎？這樣看來，前人不能仰觀俯察，後人也不能...
【English Translation】 English version: Yes. Only by understanding that contact with external objects is the function of the mind can one truly understand the nature of the mind. Therefore, the scriptures say: 'Understanding everything is the self-nature of the mind,' and in this way, one can achieve the body of wisdom without relying on others for enlightenment. This is the state where the mind and境(jing, realm) are 如如(ruru, thus thus, suchness), equal and without obstruction. I see that Li's (possibly referring to Li Tongxuan) classification of teachings is very broad. Does he not know the true meaning of the Avatamsaka (Huayan) Sutra? I once heard that the monk Huiming of Youzhou collected various false scriptures and burned them together with the Avatamsaka (Huayan) Treatise, probably because different Dharma doors are incompatible. False scriptures can be burned, but the Avatamsaka (Huayan) Treatise is difficult to destroy. He is not a small sage's realm. This is also like the doctrines of Yang Zhu and Mo Di contradicting Confucianism, and those who practice outside the realm hating Confucius and Mencius. Water and fire hate each other, and there is no end to it. If you ask those who are 通達(tongda, well-versed), they will say that each should work hard and advance in parallel without interfering with each other.
The treatise says:煉成金丹(lian cheng jindan, refine the golden elixir), taking it will lead to becoming an immortal. Using wisdom to cultivate功夫(gongfu, effort, skill), what is verified is the ultimate fruit of realization. If one's name is not recorded in the仙籍(xianji, register of immortals), and one's power does not meet the requirements of the scriptures, how can one transcend the mortal world with this body? It is only to confuse the eyes and disturb the monkey-like mind. The so-called disciples of Sakyamuni are different in their levels. It is also like a group of elephants, whose teeth can collide, whose noses are good at curling, whose strength surpasses nine oxen, and who can run past four horses. There are also elephants on the shore of Anavatapta (Anouda) Lake, intoxicated by the fragrance of Shanyin, who can flap their wings and fly, and use their seven limbs skillfully and conveniently, surpassing the elephants of the sea mountain by a hundredfold. Its name is Airavata (Ailuo Fana), the dragon among elephants. It is thought that the 沙門(shamen, monks) have some感應(ganying, resonance, response), which is what this refers to. If one can感應(ganying, resonate) with what is通(tong, connected), then when the power of practice reaches a certain level, there will surely be heavenly beings serving. If one can通(tong, connect) with what is感應(ganying, resonated), then I will display supernatural powers and show them to others. If both can感應(ganying, resonate) and通(tong, connect), then the ultimate fruit of the three vehicles, there is nothing that cannot感應(ganying, resonate) and通(tong, connect). In the past, Hui Jiao of the Liang Dynasty created the category of '神異(shenyi, supernatural)' in the Biographies of Eminent Monks, which only included sages who had reached the highest realm. Or relying on secondary omens, the unique phenomena of descending steps, should not be fully included, so there are omissions. When Lawyer Xuan (possibly referring to Daoxuan Lawyer) did not follow the old example, he changed it to '感通(gantong, resonance and connection),' probably taken from '感而遂通(gan er sui tong, resonate and then connect),' connection is the manifestation of wisdom, practice is resonance, and the result is connection. Examining this principle, in the long run, there is nothing that is not included. It is also like Ban Gu adding the Nine Schools and changing the classification of books to records of aspirations. It is also like the sages 重疊卦象(chongdie guaxiang, overlapping trigrams), is it not better than those who first drew the trigrams? In this way, the predecessors cannot look up and observe, and the successors cannot...
可變通此非宣師之能據嘉祥變例而能矣。原夫室靜生虛白。心靜則神通。儒玄所能我道奚若。引發靜慮自在現前。法不喧囂萬緣都泯。智門開處六通由是生焉。動相滅時五眼附茲照矣。目連運用彰何第一之名。那律觀瞻有是半頭之見迷盧入其芥子。海水噏于毫端。不思議時凡夫之心口兩喪神通生處諸佛之境界一如。複次我教法中以信解修證為準的至若譯經傳法生信也。義解習禪悟解也。明律護法修行也。神異感通果證也。孰言像末無行果乎。亦從多分說也。只如檀特刻杖表侯景之西歸。河禿指天知文襄之南面光師入安樂之行弟子證三昧之門。泗上僧伽十九類身之應現。萬回尊者五千餘裡之往來。諸方更有其異名。此剎彌觀其奇蹟。難拘定態莫檢恒形。從愿海而起身。元惟智積。自意生而分質。素是康僧。岸睹菩薩之迎生英致秦襄之就食。留年不測示跡無方。或揚化于數朝。或受齡於三百。或令灶祠而墮。或得御笛而回。圭戒岳神安救唐相。或漉龍兒而至。或擎銷骨而征。入聖寺門認諸葛亮。或神光出口。或怪物沉河。豐干識其文殊。無相免其任俠。夢送浮圖而渡海。身份窯窟以安禪。或放毫相之光。或令公主之誕。或獲珠之爍爍。或擾虎之耽耽。或記宰臣。或移巢鵲。壽過百歲身隱五臺。或讖草書。或求聽眾。或隱形
【現代漢語翻譯】 可變通此非宣師之能，乃是根據嘉祥的變例才能做到（嘉祥指吉藏，隋代高僧，善於根據具體情況靈活變通教義）。原本，居室安靜就能產生虛白之境，內心平靜就能產生神通。儒家和道家所能達到的境界，我們佛道又如何呢？引發靜慮，自在就能顯現於眼前。佛法不喧囂，萬種因緣都泯滅。智慧之門開啟之處，六神通由此而生。動相滅除之時，五眼也隨之照見。目連（神通第一的佛陀弟子）運用神通，彰顯了神通第一的名號。那律（阿那律，佛陀弟子，以天眼著稱）的觀瞻，也有以管窺天的侷限。須彌山可以進入芥子之中，海水可以被吸入毫毛之端。在不可思議的境界中，凡夫的心和口都失去了作用，神通產生之處，與諸佛的境界完全一樣。 再次說明，我佛教法中以信、解、修、證為標準。至於翻譯佛經、傳播佛法，是爲了生起信心；理解經義、習練禪定，是爲了獲得悟解；嚴明戒律、護持佛法，是爲了修行；顯現神異、感應道交，是爲了證得果位。誰說末法時代沒有修行證果的人呢？這也只是從大多數情況來說的。比如檀特刻杖，預示了侯景的西歸；河禿指天，預知了文襄（高澄）將要南面稱王；光師進入安樂行，弟子證得三昧之門；泗上的僧伽（僧伽大師，觀音菩薩的化身）應現出十九類化身；萬回尊者五千餘裡往來。各處都有他的異名，此地也常見他的奇蹟。難以拘泥於固定的狀態，不要去探究恒常的形跡。從愿海而起身，原本是智積菩薩；從意生身而分化形質，原本是康僧會。岸睹菩薩迎接他的出生，英致秦襄供養他的飲食。留下的歲月不可測度，示現的軌跡沒有定方。或者在幾個朝代揚化，或者享受三百年的壽命。或者使灶神墮落，或者取回御賜的笛子。圭戒岳神，安然救助唐朝宰相。或者從河中撈起龍兒，或者擎著銷骨去征戰。進入聖寺之門，人們認出他是諸葛亮。或者神光從口中發出，或者怪物沉入河底。豐乾和尚認出他是文殊菩薩，無相禪師免除了他的任俠之舉。夢中送來浮圖而渡海，身體分在窯窟中以安禪。或者放出毫相的光芒，或者令公主誕生。或者獲得閃爍的寶珠，或者驚擾貪婪的老虎。或者記錄宰臣，或者移動喜鵲的巢穴。壽命超過百歲，身形隱於五臺山。或者用草書來預言，或者尋求聽眾，或者隱去身形。
【English Translation】 This adaptability is not something an ordinary teacher can achieve; it requires the ability to adapt precedents like Ji Zang (a prominent monk of the Sui Dynasty, known for his skillful adaptation of doctrines to specific circumstances). Originally, a quiet room gives rise to emptiness and whiteness, and a calm mind gives rise to supernatural powers (Siddhi). What Confucianism and Taoism can achieve, what about our Buddhist path? By initiating quiet contemplation (Samatha-vipassana), freedom manifests before one's eyes. The Dharma is not noisy; all causes and conditions are extinguished. Where the gate of wisdom opens, the six supernatural powers arise from it. When the appearance of movement ceases, the five eyes also illuminate accordingly. Maudgalyayana (Moggallana, the Buddha's disciple known for his supernatural powers) uses his powers, demonstrating the name of being 'first in supernatural powers'. Anuruddha's (Anuruddha, the Buddha's disciple known for his divine eye) observation also has the limitation of a partial view. Mount Meru can enter a mustard seed, and the ocean can be absorbed into the tip of a hair. In the realm of the inconceivable, the minds and mouths of ordinary people lose their function; where supernatural powers arise, it is exactly the same as the realm of all Buddhas. Furthermore, in my Buddhist teachings, faith, understanding, practice, and realization are the standards. As for translating scriptures and transmitting the Dharma, it is to generate faith; understanding the meaning of scriptures and practicing meditation is to gain enlightenment; clarifying the precepts and protecting the Dharma is for practice; manifesting supernatural phenomena and responding to the Tao is for attaining fruition. Who says that there are no people who practice and attain fruition in the Dharma-ending age? This is only speaking from the majority of cases. For example, Tan Te's carving of a staff foreshadowed Hou Jing's westward return; the bald monk pointing to the sky foretold that Wen Xiang (Gao Cheng) would face south and become king; Master Guang entered the practice of peaceful conduct, and his disciples attained the gate of Samadhi; Sangha (Sangharama, an incarnation of Avalokitesvara) of Si Shang manifested nineteen types of incarnations; Venerable Wanhui traveled more than five thousand miles. He has different names in various places, and his miracles are often seen in this land. It is difficult to adhere to a fixed state, and do not investigate constant forms. Rising from the sea of vows, he was originally the Bodhisattva Zhiji; dividing his essence from the mind-born body, he was originally Kang Senghui. An Du Bodhisattva welcomed his birth, and Ying Zhi Qin Xiang offered him food. The years he stayed are immeasurable, and the traces he showed have no fixed direction. Sometimes he propagates the Dharma in several dynasties, or enjoys a lifespan of three hundred years. Sometimes he causes the stove god to fall, or retrieves the imperial flute. Gui Jie, the mountain god, safely rescued the Tang Dynasty prime minister. Sometimes he scoops up a dragon child from the river, or carries the dissolving bones to battle. Entering the gate of the sacred temple, people recognize him as Zhuge Liang. Sometimes divine light emanates from his mouth, or monsters sink into the river. Fenggan recognized him as Manjusri Bodhisattva, and Wuxiang exempted him from his chivalrous deeds. He sent a stupa in a dream to cross the sea, and his body was divided into cave dwellings to practice meditation in peace. Sometimes he emits the light of the white hair mark, or causes a princess to be born. Sometimes he obtains sparkling pearls, or disturbs greedy tigers. Sometimes he records the prime minister, or moves the nests of magpies. His life exceeds a hundred years, and his figure is hidden on Mount Wutai. Sometimes he prophesies with cursive script, or seeks an audience, or hides his form.
而留影。或見母而便生。或題異辭。或語虓獸。記韋公之滅度。驚張瀆之夜歸。不濡其服而渡溪。不泄其穢而恒食。或倒立而死。或直吐其鳩。或身首異處而還連。或半年坐亡而復起。若以法輪啟迪。多作沙門之形。設如異跡化成。或作老叟之貌(寒山拾得)瘡痍可惡疥癘堪嫌。或逆逜于恒流。或诪張于下類。伊皆難測。孰曰易知。將逆取順之由。反權合道之意耳。或曰。感通之說近怪乎。對曰。怪則怪矣。在人倫之外也。茍近人情之怪。乃反常背道之徒歟。此之怪也。非心所測。非口所宣。能至其涯畔矣。令神仙鬼物皆怪者也。仙則修煉成怪。鬼則自然為怪。佛法中之怪則異於是。何耶。動經生劫依正法而修。致自然顯無漏果位中之運用也。知此怪正怪也。在人情則謂之怪。在諸聖則謂之通。感而遂通。故目篇也。故智論云。以禪定力服智慧藥。得其力已遂化眾生。復置世界於一毛。疑海水為五味。故曰緣法察境。唯寂乃照。始驗佛門龍象間代一生出而攝諸不慚愧也矣。
宋高僧傳卷第二十二 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第二十三
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
遺身篇第七(正傳二十二人附見二人)
唐汾州僧藏傳
【現代漢語翻譯】 現代漢語譯本： 或者留下身影。或者看見母親就出生。或者題寫奇異的言辭。或者與猛獸交談。記載韋公（韋皋）的去世。驚歎張瀆（張祜）的夜晚歸來。不沾濕衣服而渡過溪流。不排泄污穢卻能持續進食。或者倒立而死。或者直接吐出斑鳩。或者身首異處卻還能連線。或者靜坐半年而亡又復活。如果用法輪來啟迪，大多會示現沙門（出家人）的形象。假設用奇異的跡象來化現，或者會示現老者的面貌（寒山、拾得）。瘡痍可憎，疥癬令人厭惡。或者逆著恒常的河流而行。或者在低等生物中欺騙誇張。這些都是難以測度的，誰說容易知曉呢？這正是將逆境轉化為順境，反用權巧來契合佛道的用意啊。 有人說：『感應神通的說法近乎怪異吧？』回答說：『怪異是怪異，因為它超出了常人的認知範圍。如果只是接近人情的怪異，那就是反常背道的行爲了。』這種怪異，不是心思所能測度，不是口舌所能宣說的，能夠到達它的邊際嗎？是令神仙鬼物都感到奇怪的。仙人是通過修煉而成的怪異，鬼是自然形成的怪異。佛法中的怪異則與此不同。為什麼呢？因為經過無數劫的修行，依據正法而修持，才能自然顯現無漏果位中的運用。』知道這種怪異才是真正的怪異。在常人看來是怪異，在諸聖看來卻是神通。因為感應而通達，所以命名為『感通篇』。所以《大智度論》說：『用禪定的力量服用智慧的藥，得到這種力量后就能化度眾生，又能將世界置於一根毫毛之中，懷疑海水有五種味道。』所以說，觀察因緣法，覺察境界，只有寂靜才能照見。這才驗證了佛門中龍象（指大修行者）隔代出現，一生出來就能攝伏那些不知慚愧的人啊。 《宋高僧傳》卷第二十二 《大正藏》第50冊 No. 2061 《宋高僧傳》 《宋高僧傳》卷第二十三 宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰 《遺身篇》第七（正傳二十二人附見二人） 唐汾州僧藏傳
【English Translation】 English version: Or leaving behind a shadow. Or being born upon seeing one's mother. Or inscribing strange words. Or conversing with fierce beasts. Recording the passing of Duke Wei (Wei Gao). Astonishing Zhang Du's (Zhang Hu's) night return. Crossing streams without wetting clothes. Constantly eating without excreting waste. Or dying while standing upside down. Or directly spitting out a turtledove. Or having the head and body separated yet still connected. Or sitting in meditation for half a year, dying, and then reviving. If enlightening with the Dharma wheel, mostly appearing in the form of a Shramana (monk). If manifesting through extraordinary signs, perhaps appearing as an old man (Hanshan, Shide). Sores are repulsive, scabies are detestable. Or going against the constant flow of the river. Or exaggerating and deceiving among lower beings. All these are difficult to fathom; who says they are easy to know? This is precisely the intention of transforming adversity into favorable circumstances, and using expedient means to accord with the Buddhist path. Someone might say, 'The talk of miraculous responses and spiritual powers is close to being bizarre, isn't it?' The reply is, 'Bizarre it is, because it exceeds the realm of ordinary human understanding. If it were merely bizarre in a way that aligns with human emotions, then it would be an act of going against the norm and turning one's back on the path.' This kind of bizarreness cannot be fathomed by the mind, nor can it be expressed by the tongue. Can one reach its boundary? It is something that even gods, immortals, and ghosts find strange. Immortals become strange through cultivation, ghosts are naturally strange. The strangeness in the Buddha-dharma is different from these. Why? Because it involves cultivating through countless kalpas, relying on the Proper Dharma to cultivate, in order to naturally manifest the functioning within the unconditioned fruit position.' Knowing this strangeness is true strangeness. To ordinary people, it is considered strange, but to the sages, it is considered spiritual power. Because of the response and the resulting understanding, it is named 'Chapter on Miraculous Responses'. Therefore, the Mahaprajnaparamita Shastra says, 'Using the power of Dhyana (meditation) to take the medicine of wisdom, having obtained this power, one can then transform sentient beings, and can also place the world within a single hair, doubting that the ocean water has five flavors.' Therefore, it is said, observe the causal Dharma, perceive the realm, only in stillness can one illuminate. This verifies that the dragon-elephants (great practitioners) of the Buddhist gate appear in each generation, and upon being born, they can subdue those who are without shame. Song Dynasty Biographies of Eminent Monks, Volume 22 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks Song Dynasty Biographies of Eminent Monks, Volume 23 Compiled by Zanning, a Purple-robed Shramana, Great Master of Universal Wisdom from the Tianshou Temple on the Left Street of the Song Dynasty, etc., by Imperial Order 'Chapter on Abandoning the Body', Seventh (Twenty-two in the main biography, two attached) Biography of the Monk Zang of Fenzhou in the Tang Dynasty
釋僧藏者。西河人也。弱齡拔俗氣茂神清。允迪循良恪居下位。迨沾戒善密護根塵。見仁祠必禮之。逢碩德則盡禮。茍遇僧俗施拜。乃俯僂而走。如迴避令長焉。若當衆務也則同凈人。屈己猶臧獲焉。見他人故衣則潛加浣濯。別事紐縫。至於炎暑乃脫衣入草莽間。從蛟蚋䗈蛭唼嚙蠆芥。血流忍而汗洽。而恒念彌陀佛號。雖巧曆者不能定算數矣。確志冥心未嘗少缺。及預知報盡謂瞻病者曰。山僧多幸得諸天人次第來迎。藏又言吾瞑目聞往凈土聚諸上善人散花方回此耳。正當舍壽合掌唸佛。安然而終矣。
唐漢東山光寺正壽傳(慥禪師)
釋正壽者。不知何許人也。風儀峻整節概高強。肩錫曳囊宗師皆謁。然以因緣相扣附麗有歸。于南塔慥禪師門。決開疑網。密修資益。后壽杜默于隨部山寺。人皆不識。時譙王重福者。中宗次子也。神龍初韋庶人譖云。與張易之兄弟構成重潤之罪。遷均州刺史。密加防守不聽視事。韋后臨朝添兵士捍衛。及韋氏被誅睿宗即位。轉集州刺史未行。然忽忽不樂。而歸心於慥禪師。為其造生藏塔。舉高七十尺。極為宏壯。於時慥師疾已危篤。譙王使問師后孰繼高躅。慥曰。貧道有正壽在。王問。諸僧誰為正壽。或曰。和尚有弟子在山光跡韜晦。王遣使召到。壽白慥師曰。喜王為檀
{ "translations": [ "現代漢語譯本：\n\n釋僧藏，是西河人。年少時就超脫凡俗，精神旺盛清明。誠實地遵循善良的品行，恭敬地處於卑下的位置。等到受了戒律后，嚴密地守護自己的六根，防止被外塵污染。見到仁義的祠廟必定禮拜，遇到有德行的人就盡力以禮相待。如果遇到僧人或俗人向他施禮，就彎腰快走，好像躲避長官一樣。如果輪到他負責大眾事務，就和凈人一樣，委屈自己好像奴僕一樣。見到別人破舊的衣服，就偷偷地加以洗滌，另外縫補好。到了炎熱的夏天，就脫掉衣服進入草莽之中，任憑蚊蚋、螞蟥、水蛭叮咬，毒蟲蜇刺。血流不止，汗水濕透，卻一直唸誦彌陀佛（Amitabha Buddha）的名號。即使是精通曆法的人也不能確定他念誦的次數。他堅定志向，默默用心，未曾有絲毫懈怠。等到預知自己壽命將盡時，對照顧病人的人說：『山僧我非常幸運，得到諸天人次第前來迎接。』僧藏又說：『我閉上眼睛，聽到前往凈土的眾多上善之人散花后才返回這裡。』正在要捨棄壽命的時候，合掌唸佛，安然而終。", "唐漢東山光寺正壽傳(慥禪師)"， "釋正壽，不知道是什麼地方人。風度儀表莊重嚴謹，節操高尚剛強。肩上扛著錫杖，手裡拿著行囊，宗師們都去拜訪他。然而因為因緣互相扣合，依附有了歸宿，在南塔慥禪師（Cao Chanshi）門下，決斷開解了疑惑，秘密地修習增長功德。後來正壽在隨部山寺默默無聞，人們都不認識他。當時譙王重福，是中宗的次子。神龍初年，韋庶人誣陷他說，與張易之兄弟構成重潤之罪，被貶為均州刺史，秘密地加以防守，不讓他處理政事。韋后臨朝時，增派兵士捍衛。等到韋氏被誅殺，睿宗即位，改任集州刺史，還未上任。然而他忽忽不樂，而歸心於慥禪師，為他建造生藏塔，高七十尺，非常宏偉。當時慥師的疾病已經非常嚴重，譙王派人詢問老師，以後誰能繼承您的崇高事業。慥說：『貧道有正壽在。』王問：『眾僧中誰是正壽？』有人說：『和尚有弟子在山光寺，行跡韜光養晦。』王派使者召他到。正壽告訴慥師說：『高興譙王作為施主。』" ], "english_translations": [ "English version:\n\n釋僧藏(Shi Sengzang) was a native of Xihe. In his youth, he transcended the mundane, possessing a vigorous spirit and clear mind. He faithfully followed virtuous conduct, humbly remaining in a low position. Upon receiving the precepts, he diligently guarded his six senses, preventing contamination from external defilements. He would invariably bow to benevolent shrines and treat virtuous individuals with utmost respect. If monks or laypeople bowed to him, he would stoop and walk away quickly, as if avoiding officials. When it was his turn to handle public affairs, he would act like a servant, humbling himself as if he were a menial laborer. Upon seeing others' worn-out clothes, he would secretly wash and mend them. During the scorching summer, he would remove his clothes and enter the thickets, allowing mosquitoes, leeches, and venomous insects to bite and sting him. Despite the flowing blood and profuse sweat, he constantly recited the name of Amitabha Buddha (彌陀佛). Even skilled mathematicians could not determine the number of times he recited it. He firmly resolved his will and quietly focused his mind, never wavering. When he foresaw the end of his life, he said to those caring for him: 'This mountain monk is very fortunate to have deities come to welcome me in succession.' Sengzang also said: 'I closed my eyes and heard the many virtuous people going to the Pure Land scattering flowers before returning here.' Just as he was about to relinquish his life, he joined his palms and recited the Buddha's name, passing away peacefully.", "Biography of Zhengshou of Guang Temple on Hantong Mountain, Tang Dynasty (by Zen Master Zao)", "釋正壽(Shi Zhengshou)'s origins are unknown. His demeanor was dignified and upright, his integrity lofty and strong. Carrying a staff and a bag, masters would visit him. However, due to the convergence of causes and conditions, he found a place to belong, under Zen Master Zao (慥禪師) of Nantuo, resolving his doubts and secretly cultivating merits. Later, Zhengshou remained silent in a mountain temple in Suibu, unrecognized by people. At that time, Prince Chongfu of Qiao, the second son of Emperor Zhongzong, was falsely accused by Wei Shuren in the early years of Shenlong, claiming that he and the Zhang Yizhi brothers had committed the crime of Chongrun. He was demoted to the prefect of Junzhou, secretly guarded, and not allowed to handle government affairs. When Empress Wei was in power, she increased the number of soldiers to defend him. After the Wei clan was executed, Emperor Ruizong ascended the throne and appointed him as the prefect of Jizhou, but he did not take office. However, he was listless and unhappy, and his heart turned to Zen Master Zao, for whom he built a living burial pagoda, seventy feet high, extremely magnificent. At that time, Zen Master Zao's illness was already very serious, and Prince Qiao sent someone to ask the master who would succeed his noble career in the future. Zao said: 'This poor monk has Zhengshou.' The prince asked: 'Who among the monks is Zhengshou?' Someone said: 'The abbot has a disciple in Guang Temple, who keeps his tracks hidden.' The prince sent an envoy to summon him. Zhengshou said to Zen Master Zao: 'I am happy that the Prince of Qiao is a patron.'" ] }
越。其塔已成。某欲為先試得否慥曰。善為否試。是時壽攝衣合掌入塔斂容瞑目。結加趺坐便即滅度。全身不散。時號為試塔和尚。譙王聞已嘆嗟終日。曰弟子猶爾。乃別議改圖。為慥禪師營構焉。
系曰。先人有奪人之心。壽公先其慥矣。夫直往者必能逕來也。業累弗羈樊籠弗罩。脫羈開罩生死自由。既然自由已躋果位矣。俗諦觀之壽公出藍之青也矣。而能乘心矯跡出其師之前。一日千里。其是之謂乎。
唐五臺山善住閣院無染傳
釋無染者。不委氏族何許人也。從中條山受業。講四分律涅槃經因明百法論。善者從之。恒念華嚴經。至說諸菩薩住處東北方金色世界。文殊菩薩與一萬聖眾。從昔已來止住其中而演說法。或現老人。或為童子。近聞佛陀波利自西國來。不倦流沙無辭雪嶺。而尋聖蹟。高宗朝至臺山思量嶺。啟告扣禮乃見老人。即文殊也。利雖云面接未決心疑。令卻往西國取經。詣金剛窟入文殊境界。於今不回。古德既爾。吾豈無緣乎。染乃從彼發跡遍訪名公。成遇禪宗窮乎理性。或經法席探彼玄微。以貞元七年到臺山善住閣院。時有僧智頵為臺山十寺都檢校守。僧長之初也。遂掛錫棲心誓不出山。每念文殊化境非凡者之可勝。豈宜懈怠。冬即採薪供眾。夏即跣足登游。春秋不移二十餘
【現代漢語翻譯】 現代漢語譯本：越地。他的塔已經建成。某人想先試用一下可以嗎？慥（Zào，人名）說：『很好，可以試用。』當時，壽（Shòu，人名）整理好衣服，合起手掌進入塔中，收斂容貌，閉上眼睛。結跏趺坐后，立刻圓寂。全身沒有散壞。當時人們稱他為『試塔和尚』。譙王（Qiáo Wáng，爵位名）聽聞后，整日嘆息，說：『弟子尚且如此，』於是另外商議修改圖紙，為慥禪師建造（塔）。
系曰：先人有奪取他人之心。壽公搶先於慥了。直接前往的人必定能夠直接回來。業力的束縛不能羈絆，樊籠不能罩住。脫離束縛，打開樊籠，生死就能夠自由。既然已經自由，就已經登上了果位。用世俗的眼光來看，壽公是青出於藍而勝於藍啊。而且能夠憑藉心力改變行跡，走在老師的前面，一日千里，說的就是這種情況吧。
唐五臺山善住閣院無染傳
釋無染（Shì Wú Rǎn，人名）這個人，不知道他的姓氏和籍貫。從中條山（Zhōngtiáo Shān，山名）接受學業，講授《四分律》（Sìfēn Lǜ，佛教戒律名）、《涅槃經》（Nièpán Jīng，佛教經典名）、《因明》（Yīnmíng，佛教邏輯學名）、《百法論》（Bǎifǎ Lùn，佛教論著名）。喜歡學習的人都跟隨他。他經常唸誦《華嚴經》（Huāyán Jīng，佛教經典名），唸到『諸菩薩居住處的東北方有金色世界，文殊菩薩（Wénshū Púsà，菩薩名）與一萬聖眾，從過去以來就居住在那裡演說佛法。』有時顯現為老人，有時顯現為童子。近來聽說佛陀波利（Fótuópōlì，人名）從西國（Xī Guó，古代對印度的稱呼）而來，不畏懼流沙，不推辭雪山，來尋找聖蹟。高宗（Gāozōng，皇帝謚號）時期到達五臺山（Wǔtái Shān，山名）的思量嶺（Sīliáng Lǐng，山名）。啟告叩拜后，見到了老人，就是文殊菩薩。佛陀波利雖然說已經面見了文殊菩薩，但內心還沒有完全相信，（文殊菩薩）讓他返回西國取經，前往金剛窟（Jīngāng Kū，地名）進入文殊菩薩的境界，至今沒有回來。古代的賢德之人尚且如此，我難道沒有緣分嗎？無染於是從那裡出發，遍訪名師，最終遇到了禪宗，窮盡了理性。或者在經法講席上，探究那些玄妙的道理。在貞元七年（Zhēnyuán qī nián，年號）到達五臺山的善住閣院（Shànzhù Géyuàn，寺院名）。當時有僧人智頵（Zhì Yūn，人名）擔任五臺山十寺的都檢校守，是僧人首領的開始。於是掛錫（guà xī，指僧人在此地落腳）安心居住，發誓不出山。他經常想到文殊菩薩的化境不是一般人可以勝任的，怎麼可以懈怠呢？冬天就採柴供養大眾，夏天就赤腳登山遊歷，春秋兩季也不改變，二十多年。
【English Translation】 English version: Yue. His pagoda was already completed. Someone wanted to try it out first, could they? Zao (Zào, a personal name) said, 'Very well, you may try.' At that time, Shou (Shòu, a personal name) arranged his robes, put his palms together, entered the pagoda, composed his countenance, and closed his eyes. He sat in the lotus position and immediately passed away. His entire body did not decay. At that time, people called him 'The Pagoda-Testing Monk.' When Prince Qiao (Qiáo Wáng, a title of nobility) heard of this, he sighed all day long, saying, 'Even a disciple is like this.' So he discussed revising the plans and constructing (the pagoda) for Zen Master Zao.
Commentary: The predecessor had a mind to seize from others. Master Shou preempted Zao. Those who go directly will surely be able to return directly. The burdens of karma cannot bind, the cage cannot trap. Free from bonds, opening the cage, one is free from birth and death. Since one is already free, one has already attained the fruit position. From a worldly perspective, Master Shou is like indigo blue that surpasses indigo. And to be able to use the mind to change one's path, going before his teacher, advancing a thousand miles in a day, is precisely what this refers to.
The Biography of Wu Ran of Shanzhu Pavilion Monastery on Mount Wutai in the Tang Dynasty
The monk Wu Ran (Shì Wú Rǎn, a personal name), his clan and origin are unknown. He received his education from Mount Zhongtiao (Zhōngtiáo Shān, a mountain name), lecturing on the 'Four-Part Vinaya' (Sìfēn Lǜ, a Buddhist code of discipline), the 'Nirvana Sutra' (Nièpán Jīng, a Buddhist scripture), 'Hetu-vidya' (Yīnmíng, Buddhist logic), and the 'Treatise on the Hundred Dharmas' (Bǎifǎ Lùn, a Buddhist treatise). Those who were fond of learning followed him. He constantly recited the 'Avatamsaka Sutra' (Huāyán Jīng, a Buddhist scripture), to the part that says, 'In the northeast direction of the dwelling place of all Bodhisattvas is a golden world, where Manjushri Bodhisattva (Wénshū Púsà, a Bodhisattva name) and ten thousand holy beings have dwelt since ancient times, expounding the Dharma.' Sometimes he appears as an old man, sometimes as a child. Recently, he heard that Buddhabhadra (Fótuópōlì, a personal name) had come from the Western Lands (Xī Guó, an ancient term for India), not fearing the shifting sands, not refusing the snowy mountains, to seek the sacred traces. During the reign of Emperor Gaozong (Gāozōng, a posthumous title for an emperor), he arrived at Mount Wutai (Wǔtái Shān, a mountain name), at Siliang Ridge (Sīliáng Lǐng, a mountain name). After announcing his arrival and prostrating in reverence, he saw the old man, who was Manjushri Bodhisattva. Although Buddhabhadra said he had met Manjushri Bodhisattva face to face, his heart was not completely convinced. (Manjushri Bodhisattva) instructed him to return to the Western Lands to obtain scriptures, and to go to the Vajra Cave (Jīngāng Kū, a place name) to enter the realm of Manjushri Bodhisattva, and he has not returned to this day. The virtuous ones of old were like this, how could I not have a connection? Wu Ran then set out from there, visiting famous teachers everywhere, and eventually encountered Zen Buddhism, exhausting its principles. Or in the Dharma assemblies, he explored those profound mysteries. In the seventh year of Zhenyuan (Zhēnyuán qī nián, a reign era), he arrived at Shanzhu Pavilion Monastery (Shànzhù Géyuàn, a monastery name) on Mount Wutai. At that time, the monk Zhi Yun (Zhì Yūn, a personal name) was serving as the chief inspector of the ten monasteries on Mount Wutai, the beginning of the leadership of monks. So he hung his staff (guà xī, referring to a monk settling down in a place) and settled his mind, vowing not to leave the mountain. He often thought that the transformed realm of Manjushri Bodhisattva was not something that ordinary people could accomplish, how could he be lazy? In winter, he gathered firewood to provide for the community, and in summer, he walked barefoot to climb and travel, and he did not change this in spring or autumn for more than twenty years.
祀。前後七十餘遍。遊歷諸臺睹化現金橋寶塔鐘磬圓光莫窮其際。且曰。松柏之鼠不知堂密中有美樅乎。言更有愈于諸瑞。吾得少未為足也。最後于中臺東忽見一寺。額號福生。內有梵僧數可萬計。染從頭禮拜遞互慰勞。見文殊亦僧也。語染曰。汝於此有緣。當須荷眾勿得唐捐。有愿無行而已。言訖化寺眾僧寂無所睹。染嘆而言曰。睹茲靈異豈可徒然。此危脆身有何久固。乃遵言廣興供施。每設一百萬僧。乃然一指以為記驗焉。漸及五百萬數。遐邇委輸若海水之入歸塘焉。及千萬供畢十指然盡。迨開成中白大眾曰。吾於此山薄有因緣。七十二遍游諸聖蹟。人所不到吾皆至止。又不出茲山已報深愿。幸莫大焉。奈何衰老今春秋七十四。夏臘五十五。及存餘喘欲于中臺頂上焚一炷香告辭十方如來一萬菩薩。或息我以死。誰甘相代。況諸人等並是菩薩門人龍王眷屬。蒔栽善種得住此山。夙夜精勤羈勒三業。龍華三會共結要期。此時下山勿有留難。合掌曰珍重而去。眾初不喻其意。皆言早回。染乃但攜瓶錫惟爇名香。遂命季氏趙華將蠟布兩端粗麻一束香汁一斗于中臺頂。從旦至暮禮拜焚香。略無暫憩。都不飲食。唸佛虔誠聲無間斷。已至深更。趙氏怪其所以。陟彼崔嵬見染不移舊止轉更精專。染謂趙曰。吾有密愿汝與吾助緣不
【現代漢語翻譯】 祀。前後七十餘遍。遊歷諸臺，睹化現金橋、寶塔、鐘磬、圓光，莫窮其際。且曰：『松柏之鼠，不知堂密中有美樅乎？』言更有愈于諸瑞。吾得少未為足也。最後于中臺東忽見一寺，額號福生。內有梵僧數可萬計，染從頭禮拜，遞互慰勞。見文殊（Manjusri，智慧的象徵）亦僧也。語染曰：『汝於此有緣，當須荷眾，勿得唐捐。有愿無行而已。』言訖，化寺眾僧寂無所睹。染嘆而言曰：『睹茲靈異，豈可徒然？此危脆身，有何久固？』乃遵言廣興供施，每設一百萬僧。乃然一指以為記驗焉。漸及五百萬數，遐邇委輸，若海水之入歸塘焉。及千萬供畢，十指然盡。迨開成中，白大眾曰：『吾於此山薄有因緣，七十二遍游諸聖蹟，人所不到吾皆至止。又不出茲山已報深愿，幸莫大焉。奈何衰老，今春秋七十四，夏臘五十五。及存餘喘，欲于中臺頂上焚一炷香，告辭十方如來（Tathagata，如實而來者）、一萬菩薩（Bodhisattva，為求普渡眾生而修行的人）。或息我以死，誰甘相代？況諸人等並是菩薩門人、龍王（Naga Raja，具有強大力量的神祇）眷屬，蒔栽善種，得住此山，夙夜精勤，羈勒三業。龍華三會共結要期。此時下山，勿有留難。』合掌曰：『珍重而去。』眾初不喻其意，皆言早回。染乃但攜瓶錫，惟爇名香。遂命季氏趙華將蠟布兩端、粗麻一束、香汁一斗于中臺頂。從旦至暮，禮拜焚香，略無暫憩。都不飲食，唸佛虔誠，聲無間斷。已至深更。趙氏怪其所以。陟彼崔嵬，見染不移舊止，轉更精專。染謂趙曰：『吾有密愿，汝與吾助緣不？』 前後祭祀了七十多次。遊歷了各個佛臺，看到了現金橋、寶塔、鐘磬、圓光等種種變化，無邊無際。並且說：『生長在松柏間的鼠，不知道廳堂深處有美好的樅樹嗎？』意思是還有比這些祥瑞更好的。我得到的還很少，不能滿足。最後在中臺東邊忽然看到一座寺廟，匾額上寫著福生。裡面有數萬計的梵僧，染從頭開始禮拜，互相慰問。看到文殊菩薩也是僧人的形象。文殊菩薩對染說：『你和這裡有緣分，應當承擔起教化眾生的責任，不要白白浪費了。只有願望沒有行動是不行的。』說完，寺廟和眾僧都消失不見了。染感嘆地說：『看到這樣的靈異景象，怎麼能白白錯過呢？這脆弱的身體，又能長久嗎？』於是聽從文殊菩薩的話，廣泛地進行供養佈施，每次供養一百萬僧人。於是點燃一根手指作為記號。漸漸地達到了五百萬僧人，遠近的人都來捐助，就像海水流入歸塘一樣。等到供養了一千萬僧人完畢，十根手指都燒完了。到了開成（唐文宗的年號）年間，染告訴大家說：『我和這座山有很淺的緣分，七十二次遊歷了各個聖蹟，人們到不了的地方我都去過了。而且不出這座山就已經報答了深厚的願望，真是太幸運了。無奈我已經衰老了，今年七十四歲，僧臘五十五年。趁著還有一口氣，想在中臺頂上燒一炷香，告別十方如來、一萬菩薩。或許讓我死去，誰願意代替我呢？況且你們這些人都是菩薩的弟子、龍王的眷屬，種植善根，才能住在這座山上，日夜精勤，約束身口意三業。將來在彌勒菩薩（Maitreya，未來佛）的龍華三會上共同約定。現在下山，不要阻攔我。』合掌說：『珍重再見。』大家起初不明白他的意思，都說早點回來。染於是只帶著瓶錫，燒著名貴的香。於是命令季氏趙華將兩端塗滿蠟的布、一捆粗麻、一斗香汁帶到中臺頂上。從早到晚，禮拜焚香，幾乎沒有休息。也不吃不喝，唸佛非常虔誠，聲音沒有間斷。已經到了深夜。趙氏奇怪他為什麼這樣做。登上高處，看到染沒有離開原來的地方，反而更加精進。染對趙說：『我有一個秘密的願望，你願意幫助我嗎？』
【English Translation】 He performed sacrifices more than seventy times. He traveled to various platforms and witnessed the transformation into golden bridges, pagodas, bells, chimes, and halos, the extent of which was immeasurable. He also said, 'A rat living among pines and cypresses does not know if there are beautiful fir trees in the depths of the hall?' Meaning there are things even better than these auspicious signs. What I have obtained is little and not enough. Finally, to the east of Zhongtai (Central Platform), he suddenly saw a temple, named Fusheng (Blessing Life). Inside were tens of thousands of Buddhist monks. Ran (the monk's name) prostrated from head to toe, offering mutual comfort. He saw Manjusri (Manjusri, symbol of wisdom) also as a monk. Manjusri said to Ran, 'You have a connection with this place, you must bear the responsibility of enlightening the masses, do not let it be in vain. Having a wish without action is useless.' After speaking, the transformed temple and monks disappeared without a trace. Ran sighed and said, 'Having witnessed such miraculous phenomena, how can I let it be in vain? This fragile body, how long can it last?' Thereupon, he followed the words and extensively made offerings and donations, each time providing for one million monks. He then burned a finger as a mark of verification. Gradually reaching five million, people from far and near entrusted their contributions, like seawater flowing into a returning pond. When the offering of ten million was completed, all ten fingers were burned. During the Kaicheng (reign era of Emperor Wenzong of Tang) period, he said to the assembly, 'I have a shallow karmic connection with this mountain, having traveled to various sacred sites seventy-two times, places where people cannot reach, I have reached them all. Moreover, not leaving this mountain has already repaid my deep wish, which is extremely fortunate. However, I am old and frail, now seventy-four years old, with fifty-five years of monastic life. While I still have breath, I wish to burn a stick of incense on the summit of Zhongtai, to bid farewell to the Tathagatas (Tathagata, one who comes as is) of the ten directions and ten thousand Bodhisattvas (Bodhisattva, one who practices to liberate all beings). Perhaps let me die, who would willingly take my place? Moreover, all of you are disciples of Bodhisattvas and members of the Naga Raja (Naga Raja, deities with great power) family, planting good seeds, able to live on this mountain, diligently working day and night, restraining the three karmas of body, speech, and mind. We will jointly make an appointment at the Dragon Flower Assembly of Maitreya (Maitreya, the future Buddha). Now descend the mountain, do not hinder me.' He put his palms together and said, 'Farewell.' The assembly initially did not understand his meaning, and all said to return early. Ran then only carried his alms bowl and staff, burning precious incense. He then ordered Ji's Zhao Hua to bring two ends of waxed cloth, a bundle of coarse hemp, and a bucket of incense juice to the summit of Zhongtai. From dawn to dusk, he prostrated and burned incense, with hardly any rest. He did not eat or drink, and recited the Buddha's name with sincerity, the sound without interruption. It was already late at night. Zhao was puzzled by his actions. Ascending the steep mountain, he saw that Ran had not moved from his original place, but had become even more focused. Ran said to Zhao, 'I have a secret wish, will you help me?'
得相阻。為取蠟布麻油將來纏裹吾身。于夜半子時要然身供養諸佛。吾若得道相度汝也。趙氏諫之苦勸不止。將布纏身披麻灌油。從頂而煉。言曰。將吾灰骨當須飄散。無使顯異。趙氏一從其命略無移改。從頂而煉至足方仆矣。趙氏嘆曰。昔聞藥王然身。今見上人。奇哉痛哉。後門人收真骨于梵仙山南起塔。至今在矣。
唐成都府福感寺定蘭傳
釋定蘭。姓楊氏。成都人也。本阛阓間兇惡屠沽類。天與厥性悔往前非。誓預六和化行三蜀。當爾時也咸歸信焉。造伽藍一號聖壽歟。其緣未發。乃藏於傭保中耳。而父母早亡無資可以追往。每遇諱辰蘭悲哭咽絕。輒裸露入青城山。縱蚊蚋䗈蠅唼咋膚體。且云。舍內財也用答劬勞。蜀中有黑白蟆。形如粟。𠯗人口及肉。而少見者。次則刺血寫經。后則煉臂至於拔耳剜目餵飼鷙鳥猛獸。既而行步非扶導而觸物顛躓。後有異人。掌擎物若珠顆然。內空眥中。斯須瞻矚如故。冥告曰。南天王還師眼珠矣。遠近驚駭。常謂人曰。吾聞善戒經中名為無上施。吾愿勤行速要上果矣。大中三年。宣宗詔入內供養。仰其感應之故以優禮奉之。弟子有緣恒執事左右。六年二月中。又愿焚然肩膊。帝累勸勉。年耆且務久長修煉。蘭不奉詔。遂焚焉而絕。有緣表請易名建塔。敕謚覺性也。
【現代漢語翻譯】 現代漢語譯本： 『我將要被阻止了。』所以拿來蠟布和麻油，準備纏裹我的身體。在半夜子時，我要焚燒自身來供養諸佛。如果我能得道，也會來度化你。』趙氏勸諫他，苦苦勸說也不停止。於是用布纏繞身體，披上麻，澆上油，從頭頂開始焚燒。他說：『將我的灰燼骨頭應當飄散，不要使其顯現任何奇異之處。』趙氏完全遵從了他的命令，沒有絲毫更改。從頭頂開始焚燒，直到腳才倒下。趙氏嘆息道：『過去聽說藥王菩薩焚燒自身，今天親眼見到上人這樣做，真是奇特而令人悲痛啊！』後來，門人將他的真骨安放在梵仙山南邊，並建造了塔，至今還在。
唐成都府福感寺定蘭傳
釋定蘭（釋：佛教僧侶的尊稱；定蘭：人名），姓楊，是成都人。原本是市場上的兇惡屠夫。上天賦予他悔改的本性，發誓遵守六和敬（六和敬：佛教僧團中六種共同遵守的規範），在四川一帶推行教化。當時人們都歸信於他。他建造伽藍（伽藍：寺廟），名為聖壽寺。但因緣分尚未成熟，所以隱藏在做僱工的人群中。因為父母早亡，沒有資金可以追薦他們，每當遇到父母的忌日，定蘭就悲傷哭泣，常常進入青城山，任憑蚊蚋（蚊蚋：蚊子和蚋，都是吸血的飛蟲）叮咬他的面板。並且說：『捨棄身內的財物，用來報答父母的養育之恩。』四川有一種黑白色的蛤蟆（蛤蟆：即癩蛤蟆），形狀像小米，會咬人的口和肉，但很少被人看見。其次，他就刺血寫經。後來，就焚燒手臂，甚至拔掉耳朵，剜出眼睛，用來餵養兇猛的鳥獸。之後，行走時沒有扶持就會碰到東西而跌倒。後來有一個奇異的人，手掌托著東西，像珠子一樣，放在他空空的眼眶中。一會兒，他的視力就恢復如初。那人冥冥中告訴他說：『南天王（南天王：佛教護法神之一）已經還給你眼珠了。』遠近的人都感到驚駭。他常常對人說：『我聽說《善戒經》（《善戒經》：佛教經典）中說這是名為無上施捨。我願意勤奮修行，迅速得到最高的果位。』大中三年，宣宗皇帝下詔讓他入宮供養，因為仰慕他的感應，所以用優厚的禮節來對待他。弟子有緣常常在他左右服侍。六年二月，他又發願焚燒自己的肩膀。皇帝多次勸勉他，認為他年紀大了，應該長久地修行。定蘭沒有聽從皇帝的詔令，於是焚燒自己而死。有緣上表請求為他改名並建造塔。皇帝下敕謚號為覺性。
【English Translation】 English version: 'I am going to be obstructed.' So he took wax cloth and sesame oil, preparing to wrap his body. At midnight, I will burn myself to make offerings to all the Buddhas. If I attain enlightenment, I will also liberate you.' Zhao tried to dissuade him, pleading without ceasing. So he wrapped his body with cloth, covered it with hemp, and poured oil on it, starting the burning from the top of his head. He said, 'My ashes and bones should be scattered, do not allow any strange phenomena to appear.' Zhao completely followed his orders, without any alteration. He burned from the top of his head until he fell down at his feet. Zhao sighed, 'In the past, I heard of Bhaisajyaraja (Bhaisajyaraja: Medicine King Bodhisattva) burning himself, today I see this venerable one doing the same. How wondrous and sorrowful!' Later, his disciples placed his true bones south of Mount Fanxian and built a pagoda, which remains there to this day.
Biography of Dinglan of Fugan Temple in Chengdu Prefecture, Tang Dynasty
釋 Dinglan (釋: a respectful title for Buddhist monks; Dinglan: a personal name), whose surname was Yang, was a native of Chengdu. Originally, he was a fierce butcher in the marketplace. Heaven endowed him with a nature to repent his past misdeeds, and he vowed to uphold the Six Harmonies (Six Harmonies: six principles of communal living in a Buddhist Sangha) and propagate the teachings in the Shu region (Shu region: ancient name for Sichuan). At that time, people all turned to him in faith. He built a Sangharama (Sangharama: a monastery), named Shengshou Temple. But because the conditions were not yet ripe, he concealed himself among the laborers. Because his parents died early, and he had no funds to perform memorial services for them, whenever he encountered the anniversary of their death, Dinglan would weep bitterly, often entering Mount Qingcheng, allowing mosquitoes and gnats (mosquitoes and gnats: both are blood-sucking insects) to bite his skin. And he said, 'Sacrificing my inner wealth to repay the kindness of my parents.' In Sichuan, there is a black and white toad (toad: a type of amphibian), shaped like millet, that bites people's mouths and flesh, but is rarely seen. Next, he pierced his skin to write sutras with his blood. Later, he burned his arms, even plucked out his ears, and gouged out his eyes to feed fierce birds and beasts. Afterwards, he would stumble and fall if he wasn't supported. Later, there was a strange person who held something in his palm, like a pearl, and placed it in his empty eye socket. After a while, his vision was restored as before. The person told him in the dark, 'The Southern Heavenly King (Southern Heavenly King: one of the Buddhist guardian deities) has returned your eyeballs.' People far and near were amazed. He often said to people, 'I have heard in the Śīla Samādāna Sūtra (Śīla Samādāna Sūtra: a Buddhist scripture) that this is called the unsurpassed giving. I am willing to practice diligently and quickly attain the highest fruit.' In the third year of Dazhong, Emperor Xuanzong issued an edict to have him enter the palace for offerings, because he admired his miraculous responses, so he treated him with great courtesy. His disciple Youyuan often served him on his left and right. In the second month of the sixth year, he again vowed to burn his shoulders. The emperor repeatedly urged him, thinking that he was old and should cultivate for a long time. Dinglan did not obey the emperor's edict, so he burned himself to death. Youyuan submitted a memorial requesting to change his name and build a pagoda. The emperor issued an edict bestowing the posthumous title of Juexing (Juexing: Awakened Nature).
塔號悟真也。蜀都止呼定蘭塔院。於今香火不絕云。
唐福州黃檗山建福寺鴻休傳(景先)
釋鴻休。不知何許人也。神宇標挺玄機斡運。居閩黃檗山寺。叢萃毳客。示教之外[慌-芒+口]然怡樂。恒言。宿債須償。償盡則何憂何懼。物我俱逍遙矣。人皆不喻其旨。及廣明之際巢寇充斥。休出寺外脫納衣于松下磬石之上。言曰。誓不污清凈之地。而安詳引頸待刃。刃下無血。賊翻驚異羅拜懺悔焉。門弟子景先阇維其尸。收舍利七顆。囊而寶之。有篤信者以菽粒如數易之。追之靡及。遂往筮焉。佔之曰。死生貴賤罔分吾卦。在靡在之失寧失矣。孰知其然也。洎獲置之於塔。分之七粒緘于琉璃器中。瑩然光色時僧清豁著文作頌紀德焉。
唐鄂州巖頭院全豁傳
釋全豁。俗姓柯氏。泉州人也。少而挺秀。器度宏遠而疏略。禮清源誼公為師。往長安造西明寺照公。與受滿足法。即於左街保壽寺。聽尋經律抉擇綱宗。垂成講導。振錫南指。詣武陵德山。藥病相應更無疑滯。后居所鄰洞庭。地曰臥龍。乃築室而投憩焉。徒侶影隨。又居唐年山。山有石巖巉崒。立院號巖頭歟。凡所施用皆削繁總兀然而坐任眾圍繞。曰汝何不思惟家中有多少事。實于逆順之境證得超越之相者。豁值光啟已來中原多事諸侯角
【現代漢語翻譯】 現代漢語譯本： 塔號悟真（塔的名稱，意為通過領悟真理而覺醒）。在蜀都（成都的舊稱）只被稱為定蘭塔院。直到今天，那裡的香火仍然很旺盛。
唐福州黃檗山建福寺鴻休傳(景先)
釋鴻休（僧人的法號）。不知道是哪裡人。他的精神面貌超凡脫俗，玄妙的機理在他身上運轉。他住在閩地（福建）的黃檗山寺。聚集了很多僧人。在教導之外，他總是怡然自樂。他經常說：『宿世的債務必須償還。償還完了，還有什麼可憂慮和恐懼的呢？那時，物與我都能自由自在。』人們都不明白他的意思。到了廣明年間，巢寇（黃巢的軍隊）到處作亂。鴻休走出寺外，在松樹下的磬石上脫下僧衣，說：『我發誓不玷污這清凈之地。』然後安詳地伸長脖子等待刀刃。刀刃落下卻沒有血。賊寇反而感到驚異，跪拜懺悔。他的弟子景先火化了他的屍體，收集到七顆舍利子，用袋子裝起來珍藏。有個篤信的人想用像豆子一樣多的菽（豆類）來交換，但沒能追上。於是去占卜，占卜的結果是：『死生貴賤無法區分我的卦象。在有與沒有之間的失去，寧願失去。』誰知道是這樣的呢？等到（舍利子）被安置在塔中，分成七粒，封在琉璃器中，晶瑩剔透，光彩照人。當時的僧人清豁寫文章作頌來紀念他的德行。
唐鄂州巖頭院全豁傳
釋全豁（僧人的法號）。俗姓柯，是泉州人。從小就聰明秀氣，氣度宏大而灑脫。他拜清源誼公為師，前往長安拜訪西明寺的照公，接受了圓滿的戒法。然後在左街保壽寺聽講經律，辨析綱要宗旨。即將完成講導時，他拄著錫杖向南走，到達武陵德山。他的教法與眾生的根器相應，不再有任何疑惑和滯礙。後來他住在所鄰近的洞庭湖，那裡有個地方叫臥龍。於是他建造房屋在那裡居住。徒弟們像影子一樣跟隨他。他又住在唐年山。山上有險峻的巖石，於是建立寺院，命名為巖頭。他所做的一切都是刪繁就簡，總是一言不發地靜坐，任憑眾人圍繞著他。他說：『你們為什麼不好好想想自己家裡有多少事呢？』真正能在逆境和順境中證得超越之相的人。全豁經歷了光啟年間以來中原地區多事之秋，諸侯互相爭鬥。
【English Translation】 English version: The pagoda was named Wuzhen (悟真) (meaning awakened through the realization of truth). In Shudu (蜀都) (the old name for Chengdu), it was only called Dinglan Pagoda Courtyard (定蘭塔院). To this day, the incense there is still flourishing.
Biography of Hongxiu (鴻休) of Jianfu Temple (建福寺) on Huangbo Mountain (黃檗山) in Fuzhou (福州) during the Tang Dynasty (景先)
The monk Hongxiu (釋鴻休). It is not known where he was from. His spiritual appearance was extraordinary, and mysterious mechanisms operated within him. He lived in Huangbo Mountain Temple in Min (閩) (Fujian). Many monks gathered there. Besides teaching, he was always joyful and content. He often said: 'Past debts must be repaid. Once they are repaid, what is there to worry and fear? Then, things and I can both be free and at ease.' People did not understand his meaning. During the Guangming (廣明) era, the Chao (巢) rebels (Huang Chao's army) were rampant everywhere. Hongxiu went outside the temple, took off his monastic robe under a pine tree on a qing stone, and said: 'I vow not to defile this pure land.' Then he calmly stretched his neck and waited for the blade. The blade fell, but there was no blood. The rebels were surprised, knelt down, and repented. His disciple Jingxian (景先) cremated his body and collected seven pieces of sharira (舍利子) (relics), which he treasured in a bag. A devout believer wanted to exchange them for as many soybeans as there were, but he could not catch up. So he went to divination, and the divination result was: 'Birth, death, nobility, and lowliness cannot distinguish my hexagram. In the loss between having and not having, it is better to lose.' Who knows if it is like this? When (the sharira) were placed in the pagoda, they were divided into seven pieces and sealed in a glass container, crystal clear and radiant. The monk Qinghuo (清豁) at that time wrote articles and eulogies to commemorate his virtues.
Biography of Quanhuo (全豁) of Yantou Courtyard (巖頭院) in Ezhou (鄂州) during the Tang Dynasty
The monk Quanhuo (釋全豁). His secular surname was Ke (柯), and he was from Quanzhou (泉州). From a young age, he was intelligent and handsome, with a grand and unrestrained demeanor. He took Yigong (誼公) of Qingyuan (清源) as his teacher and went to Chang'an (長安) to visit Zhao Gong (照公) of Ximing Temple (西明寺), receiving the complete precepts. Then, at Baoshou Temple (保壽寺) on Zuojie (左街), he listened to the sutras and vinaya, distinguishing the key principles. When he was about to complete his lectures, he walked south with his tin staff, arriving at Deshan (德山) in Wuling (武陵). His teachings corresponded to the faculties of sentient beings, and there were no more doubts or hindrances. Later, he lived near Dongting Lake (洞庭湖), where there was a place called Wolong (臥龍). So he built a house and lived there. Disciples followed him like shadows. He also lived on Tangnian Mountain (唐年山). There were steep rocks on the mountain, so he established a temple and named it Yantou (巖頭). Everything he did was to simplify and summarize, always sitting silently without saying a word, allowing the crowd to surround him. He said: 'Why don't you think about how many things there are in your own home?' Those who can truly realize the aspect of transcendence in adversity and favorable circumstances. Quanhuo experienced the turbulent times in the Central Plains since the Guangqi (光啟) era, when the feudal lords fought each other.
立狂賊來剽掠。眾皆迴避。豁惟晏如。賊責弗供饋。忿怒俾揮刃之。曾無懼色。當光啟丁未歲夏四月八日。門人權葬。葬后收焚之。獲舍利七七粒。僖宗賜謚曰清嚴。塔號出塵。葬事檀越田詠兄弟率財營構。南嶽釋玄泰撰碑頌德。提唱斗峻。時號巖頭法道。難其領會焉。
系曰。休豁二師何臨難無茍免乎。通曰。凡夫之難是菩薩之易。經生累舍。此烏悕哉。昔安世高纍纍償債。去若拂塵業累才輕。苦依身盡換堅固之體耳。神仙或從刃殞者。謂之劍解。況其正修證果之人。觀待道理不以不令終為恥也。
唐吳郡嘉興法空王寺元慧傳
釋元慧。俗姓陸氏。晉平原內史機之裔孫也。父丹文林郎云騎尉溫州紏曹慧。即仲子也。髫齡穎悟長而溫潤。畏作枯龜思為瘦雁。以開成二年辭親。於法空王寺依清進為弟子。會昌元年往恒陽納戒法。方習毗尼。入禮五臺。仍觀眾瑞。二年歸寧嘉禾居建興寺。立志持三白法諷誦五部曼拏羅。于臂上爇香炷。五年例遭澄汰權隱白衣。大中初還入法門。至七年重建法空王寺。又然香于臂供養報恩山佛牙。次往天臺山度石橋。利有攸往略無憂虞焉。咸通中隨送佛中指骨舍利往鳳翔重真寺。煉左拇指。口誦法華經其指不逾月復生如故。乾寧三年。偶云乖悆。九月二十八日歸寂于尊勝
【現代漢語翻譯】 現代漢語譯本：遇到強盜來搶劫，眾人都躲避了，只有他（巖頭）安然如常。強盜責備他不提供食物，憤怒地要用刀殺他，他也沒有絲毫懼色。在光啟丁未年（公元887年）夏天四月初八，他的門人暫時安葬了他。安葬后，收集焚燒后的遺骨，得到舍利七十七粒。僖宗賜予他謚號『清嚴』，塔號『出塵』。葬禮由檀越（dānyuè，施主）田詠兄弟出資建造。南嶽的釋玄泰撰寫碑文頌揚他的功德。他提倡『斗峻』（dǒujùn，一種禪宗修行方法），當時被稱為巖頭法道，難以領會。
系曰：休（xiū）豁（huō）二位禪師為什麼在面臨災難時沒有茍且偷生呢？通（tōng）曰：凡夫的災難是菩薩的容易。經歷生死輪迴，這有什麼可吝惜的呢？以前安世高（Ān Shìgāo，東漢時期僧人，以精通佛經和擅長翻譯而聞名）累世償還宿債，離去就像拂去塵土一樣，業障才得以減輕。苦難依附身體終會消盡，換來的是堅固不壞的身體。神仙中也有被刀劍殺死的，這叫做『劍解』。更何況是那些真正修行證果的人，看待道理不會以不得善終為恥辱。
唐朝吳郡嘉興法空王寺元慧傳
釋元慧，俗姓陸氏，是晉朝平原內史陸機的後代。他的父親陸丹，官至文林郎云騎尉溫州糾曹，元慧是他的第二個兒子。他從小就聰明穎悟，長大后溫和潤澤。他害怕像枯死的烏龜一樣毫無作為，希望像瘦弱的雁一樣有所作為。在開成二年（公元837年），他辭別父母，在法空王寺依止清進為弟子。會昌元年（公元841年），前往恒陽受戒。他學習毗尼（píní，戒律），前往五臺山朝拜，觀看祥瑞。二年後回到嘉禾，居住在建興寺。他立志持守三白法（sānbáifǎ，佛教修行方法），諷誦五部曼拏羅（mànnáluó，壇城）。在手臂上點燃香炷供養。五年後，按照慣例遭遇澄汰（chénɡtài，唐武宗滅佛事件），暫時隱居為白衣。大中初年，重新進入佛門。至大中七年（公元853年），重建法空王寺。又在手臂上燃香供養報恩山佛牙。之後前往天臺山，徒步走過石橋，認為這樣做有利，沒有絲毫憂慮。咸通年間，跟隨隊伍護送佛中指骨舍利前往鳳翔重真寺。他煉左拇指，口誦法華經，他的手指不到一個月就恢復如初。乾寧三年，偶然生病，九月二十八日在尊勝院圓寂。
【English Translation】 English version: Encountering fierce bandits who came to plunder, everyone else fled, but he (Yantou) remained calm as usual. The bandits rebuked him for not providing food, and in their anger, they wielded their swords to kill him, but he showed no fear. On the eighth day of the fourth month of summer in the Dingwei year of Guangqi (887 AD), his disciples temporarily buried him. After the burial, they collected and burned his remains, obtaining seventy-seven relics. Emperor Xizong bestowed upon him the posthumous title 'Qingyan' (Pure and Strict), and the pagoda was named 'Chuchen' (Emerging from the Dust). The funeral arrangements were financed and constructed by the lay devotees (dānyuè) Tian Yong and his brothers. The monk Xuan Tai of Mount Nan wrote an inscription praising his virtues. He advocated 'Doujun' (dǒujùn, a Chan Buddhist practice), and was known at the time as the Yantou Dharma Path, which was difficult to comprehend.
The commentary says: Why did the two masters, Xiu (xiū) and Huo (huō), not seek to avoid death when facing disaster? Tong (tōng) says: The difficulty for ordinary people is the ease for Bodhisattvas. Experiencing the cycle of birth and death, what is there to be stingy about? In the past, An Shigao (Ān Shìgāo, a monk of the Eastern Han Dynasty, known for his mastery of Buddhist scriptures and his skill in translation) repaid his debts over many lifetimes, and leaving was like brushing away dust, only then could karmic obstacles be lightened. Suffering clings to the body and will eventually be exhausted, replaced by a solid and indestructible body. Even among immortals, there are those who are killed by swords, which is called 'sword liberation.' How much more so for those who truly cultivate and attain enlightenment, who do not consider it a disgrace not to die a natural death when considering the principles.
Biography of Yuan Hui of Fakong Wang Temple in Jiaxing, Wujun, Tang Dynasty
The monk Yuan Hui, whose lay surname was Lu, was a descendant of Lu Ji, the Prefect of Pingyuan during the Jin Dynasty. His father, Lu Dan, held the official position of Wenlin Lang Yunqiwei, serving as the Correctional Officer of Wenzhou. Yuan Hui was his second son. From a young age, he was intelligent and insightful, and as he grew older, he became gentle and refined. He feared being like a withered turtle, accomplishing nothing, and hoped to be like a slender goose, achieving something. In the second year of Kaicheng (837 AD), he bid farewell to his parents and became a disciple of Qing Jin at Fakong Wang Temple. In the first year of Huichang (841 AD), he went to Hengyang to receive the precepts. He studied the Vinaya (píní, monastic rules) and went to Mount Wutai to pay homage and observe auspicious signs. Two years later, he returned to Jiahe and resided at Jianxing Temple. He resolved to uphold the Three White Dharmas (sānbáifǎ, Buddhist practices) and recite the five-part Mandala (mànnáluó, sacred diagram). He burned incense sticks on his arm as an offering. In the fifth year, as was customary, he encountered the Chengtai persecution (chénɡtài, the Great Anti-Buddhist Persecution of Emperor Wuzong of Tang), and temporarily lived in seclusion as a layman. In the early years of Dazhong, he re-entered the Buddhist order. By the seventh year of Dazhong (853 AD), he rebuilt Fakong Wang Temple. He also burned incense on his arm to make offerings to the Buddha's tooth at Bao'en Mountain. Afterwards, he went to Mount Tiantai and walked across the Stone Bridge, believing it to be beneficial and without any worry. During the Xiantong period, he followed the procession escorting the Buddha's middle finger bone relic to Chongzhen Temple in Fengxiang. He cauterized his left thumb and recited the Lotus Sutra, and his finger recovered as before in less than a month. In the third year of Qianning, he fell ill by chance, and on the twenty-eighth day of the ninth month, he passed away at Zunsheng Courtyard.
院。報齡七十八。僧臘五十八。弟子端肅等奉神座葬之吳會之間。謂為三白和尚焉。其禮拜誦持不勝其計。如別錄也。
系曰。煉大拇指火盡灰飛。如何于焦炭之末。骨肉隨生不久如故。此與火中蓮華同種而異態耳。何謂三白。通曰。事理二種。一白飯白水白鹽事也。二身不遍觸。口誦真經。意不妄緣。此三明白非黑業也。故亨此名歟。
唐京兆菩提寺束草師傳
釋束草師者。無何而至京兆平康坊內菩提寺。其為人也。形不足而神俊。吟嘯自得罕接時人。且不言名姓。常負束藁坐臥于兩廊下。不樂住房舍。或云此頭陀行也。經數年寺內綱任勸其住房。或有誚其狼藉。曰爾厭我邪。世不堪戀何可長也。其夕遂以束藁焚身。至明唯灰燼耳。且無遺骸。略盡污涂之臭。又無延燎驚咤之聲。計其少藁不能焚此全軀。既無孑遺。然其起三昧火而自焚也。眾皆稱歎民多觀禮焉。京邑信士遂塑其灰為僧形。置於佛殿偏傍。世號束草師。禱祈多應焉。
系曰。處胎經中菩薩禪定攝意入火界三昧。愚惑眾生謂為菩薩遭劫火燒是也。比丘實未及此。無象此以惑人。如能用少芻䕸能焚巨骸。則可信矣。故書曰。民無胥诪張為幻。吁哉。
唐南嶽蘭若行明傳
釋行明。俗姓魯。吳郡長洲人也。幼從師于本
【現代漢語翻譯】 現代漢語譯本： 院。享年七十八歲。僧臘五十八年。弟子端肅等將他的神座安葬在吳會一帶，稱他為三白和尚。他禮拜誦經的數量多得無法計算，就像另有記錄一樣。
系曰：煉大拇指，火盡灰飛。如何在焦炭的末端，骨肉隨即重新生長，不久恢復如初？這與火中蓮花同一種類而形態不同罷了。什麼是三白？通曰：有事和理兩種。一是白飯、白水、白鹽的事。二是身不隨意觸碰，口誦真經，意不胡亂攀緣。這三種明白，不是黑色的惡業。所以亨通是因為這個名字嗎？
唐京兆菩提寺束草師傳
釋束草師，不知道從哪裡來到京兆平康坊內的菩提寺。他的為人，形貌不足卻精神俊朗，吟詠長嘯，自得其樂，很少與世人交往。而且不說自己的姓名，常常揹負一捆乾草，在兩廊下坐臥，不喜歡住房屋。有人說這是頭陀的苦行。過了幾年，寺內的管理人員勸他住進房屋。有人譏笑他狼狽不堪，他說：『你厭惡我嗎？世間不值得留戀，怎麼能長久呢？』當天晚上就用乾草焚燒自身。到天亮，只剩下灰燼而已，而且沒有遺骸，略微散盡了污濁的氣味，又沒有蔓延燃燒的驚叫聲。估計他那點乾草不能焚燒這整個軀體。既然沒有剩餘，然而他發起三昧真火而自焚。眾人都稱讚驚歎，百姓多來觀看禮拜。京城一帶的信士於是用他的骨灰塑成僧人的形狀，安置在佛殿旁邊。世人稱他為束草師，向他祈禱大多應驗。
系曰：《處胎經》中，菩薩禪定，攝取意念進入火界三昧。愚昧迷惑的眾生認為菩薩遭遇劫火焚燒就是這樣。比丘實際上沒有達到這種境界，沒有表象卻用這個來迷惑人。如果能用少量的乾草就能焚燒巨大的骸骨，那就可以相信了。所以《尚書》上說：百姓不要互相欺騙，虛張聲勢，製造幻象。可悲啊。
唐南嶽蘭若行明傳
釋行明，俗姓魯，吳郡長洲人。
【English Translation】 English version: He resided in the temple. His age was seventy-eight. His monastic age was fifty-eight. His disciples, Duan Su and others, enshrined his spiritual seat between Wu and Hui, calling him the 'Three White Monk'. His acts of worship and recitation were countless, as recorded separately.
A commentary says: 'The thumb was refined, and the fire consumed it to ashes. How could flesh and bone grow again from the end of the charred remains, soon returning to its original state? This is the same species as the lotus in the fire, but with a different appearance.' What are the 'Three Whites'? Tong said: 'There are two kinds, matters and principles. One is the matter of white rice, white water, and white salt. Two is the body not touching indiscriminately, the mouth reciting true scriptures, and the mind not clinging to random thoughts. These three are clear and not black karma. Is that why he prospered with this name?'
Record of the Monk Shucao (Bundle of Straw) of the Bodhi Temple in Jingzhao during the Tang Dynasty
The monk Shucao, no one knew where he came from, arrived at the Bodhi Temple in Pingkang Ward of Jingzhao. As a person, his appearance was lacking, but his spirit was outstanding. He chanted and sang, finding joy in himself, rarely interacting with people. Moreover, he did not reveal his name, always carrying a bundle of straw, sitting and sleeping under the two corridors, not enjoying living in the rooms. Some said this was a 'dhuta' (ascetic practice). After several years, the administrators of the temple persuaded him to live in a room. Some ridiculed him for being disheveled, and he said, 'Do you dislike me? The world is not worth cherishing, how can it be long?' That night, he burned himself with the bundle of straw. By dawn, only ashes remained, and there were no remains, slightly dissipating the foul odor, and there was no sound of spreading fire or alarm. It was estimated that his small bundle of straw could not burn this entire body. Since there were no remains, yet he initiated the 'samadhi' (concentration) fire and self-immolated. Everyone praised and marveled, and many people came to watch and pay respects. The faithful in the capital then molded his ashes into the shape of a monk and placed it beside the Buddha hall. The world called him the 'Bundle of Straw Monk', and prayers to him were often answered.
A commentary says: 'In the 'Embryo Sutra', the Bodhisattva enters the 'fire element samadhi' (火界三昧) through meditation, gathering his thoughts. Ignorant and deluded beings think that the Bodhisattva is encountering the fire of destruction. The 'bhikshu' (比丘) has not actually reached this state, and uses this lack of appearance to deceive people. If one could use a small amount of straw to burn a huge skeleton, then it would be believable. Therefore, the 'Book of Documents' says: 'The people should not deceive each other, exaggerate, and create illusions.' Alas!'
Record of Xingming (行明) of the Lanruo (蘭若) of Nanyue (南嶽) during the Tang Dynasty
The monk Xingming (行明), his secular surname was Lu (魯), and he was from Changzhou (長洲) in Wujun (吳郡).
部。后遊方問道。然其耿介軒昂嘯傲自放。初歷五臺峨嵋禮金色銀二世界菩薩。皆隨心應現。由此登天臺陟羅浮。入衡岳游梓潼。屬唐季湘之左右割裂。爭尋常而未息。靡有寧歲。於是棲祝融峰下有終焉之志。止七寶臺。與玄泰布納為交契。其性之好惡泰亦罔抗其輕重焉。嘗謂道友曰。吾不願隨僧崖焚之於木樓。不欲作屈原葬之於魚腹。終誓投軀學薩埵太子超多劫而成聖果。可不務乎。屢屢言之都不之信。忽于林薄間委身虓虎前。爭競食之。須臾肉盡。時泰公收其殘骼焚之而獲舍利。乃擷華酌水為文祭之。辭中明其勇猛能捐內財。破慳法成檀度未舍已舍當舍三輪頓空。取大果若俯拾芥焉。
系曰。佛敕比丘施眾生食。二世順益感果非輕。若其明公成大檀度遠慳貪也。成大勇猛得無畏也。成三輪空無為功德也。成難捨心凈佛土也一擲其軀其利博哉。譬猶善賞者費少而勸多。其是之謂乎。
晉太原永和三學院息塵傳
釋息塵。姓楊氏。并州人也。父遷貿有無營利而已。其母氏嘗夢人服裝偉麗稱寄宵宿。便覺娠妊。生而有異童稚不群。每聞鐘唄之音凝神側耳。年方十二因夢金人瑰奇之狀。引之入精廬。明旦告白二親懇求出家。未允之前泣而不食。父母憫其天然情何厭塞。遂曲順之。即投草堂院從師誦凈名
【現代漢語翻譯】 現代漢語譯本：後來他四處遊歷尋訪真理。然而他為人剛正不阿，氣宇軒昂，不受拘束，放蕩不羈。起初他遊歷五臺山、峨眉山，禮拜金色世界和銀色世界的菩薩（菩薩：佛教中修行達到較高境界，發願普度眾生的修行者），菩薩都隨他的心念而顯現。由此他登上天臺山，攀登羅浮山，進入衡山，遊覽梓潼山。正值唐朝末年，湖南地區四分五裂，爭鬥不斷，沒有安寧的年份。於是他棲身於祝融峰下，立下在此終老的志向，住在七寶臺。與玄泰、布納結為深交，他的喜好和厭惡，玄泰也從不違背，無論事情輕重。他曾對道友說：『我不願意像僧人那樣在木樓里被焚燒，也不想像屈原那樣被埋葬在魚腹中。我最終發誓要像薩埵太子（薩埵太子：佛教故事中捨身喂虎的太子）那樣獻出自己的身體，超越多劫而成就聖果，難道不應該努力嗎？』他多次這樣說，但都沒有人相信。忽然有一天，他在樹林中將身體委身於猛虎面前，讓老虎爭搶著吃掉。不久，他的肉就被吃光了。當時泰公收斂了他的殘餘骨骼，焚燒后得到了舍利（舍利：佛教中高僧或聖人火化后留下的結晶體）。於是他採摘鮮花，斟上清水，寫文章祭奠他。祭文中讚揚他勇猛，能夠捐獻內財，破除慳吝，成就檀度（檀度：佈施），不執著于已舍、舍、當舍這三輪，頓時達到空性，取得大果就像俯身拾取芥菜一樣容易。
系曰：佛陀告誡比丘（比丘：佛教中出家受戒的男性修行者）佈施食物給眾生，今世和來世都能得到順利和利益，所感得的果報非同小可。像明公這樣成就大檀度，遠離慳貪；成就大勇猛，獲得無畏；成就三輪體空的無為功德；成就難捨之心，清凈佛土，一次捨棄自己的身體，利益是多麼的廣泛啊！這就像善於獎賞的人，花費很少卻能起到很大的勸勉作用，說的就是這種情況吧。
晉太原永和三學院息塵傳
釋息塵（釋息塵：人名），姓楊，是并州人。他的父親從事貿易，以買賣貨物來營利。他的母親曾經夢見一個人，穿著華麗的服裝，自稱要借宿一晚，醒來后就覺得懷孕了。出生后，息塵就與衆不同，從小就與別的孩子不一樣。每當聽到鐘聲和唄聲（唄聲：佛教中吟唱的聲音），就凝神側耳傾聽。十二歲時，他夢見一個金人，形象非常奇特，引領他進入一座精舍。第二天早上，他告訴父母，懇求出家。父母沒有答應，他就哭泣不吃飯。父母憐憫他天生的志向無法壓抑，於是勉強答應了他。他就到草堂院，跟隨師父誦讀《凈名經》（《凈名經》：即《維摩詰所說經》，一部重要的佛教經典）。
【English Translation】 English version: Later, he traveled around seeking the truth. However, he was upright and unyielding, with a lofty spirit, unrestrained and unconventional. Initially, he traveled to Mount Wutai and Mount Emei, paying homage to the Bodhisattvas (Bodhisattvas: practitioners in Buddhism who have reached a high level of cultivation and vow to liberate all sentient beings) of the Golden World and the Silver World, who manifested according to his thoughts. From there, he ascended Mount Tiantai, climbed Mount Luofu, entered Mount Heng, and toured Mount Zitong. It was during the late Tang Dynasty when Hunan was fragmented, with constant strife and no peaceful years. Therefore, he settled at the foot of Mount Zhurong, determined to spend his remaining years there, residing at the Seven Treasure Terrace. He formed close friendships with Xuan Tai and Bu Na, and Xuan Tai never opposed his likes and dislikes, regardless of the importance of the matter. He once said to his fellow practitioners, 'I do not wish to be burned in a wooden building like a monk, nor do I want to be buried in the belly of a fish like Qu Yuan. I ultimately vow to offer my body like Prince Sattva (Prince Sattva: the prince in the Buddhist story who sacrificed himself to feed a tiger), transcending many kalpas to achieve the sacred fruit. Shouldn't we strive for this?' He said this repeatedly, but no one believed him. Suddenly one day, he surrendered his body to a ferocious tiger in the forest, allowing the tiger to devour him. Soon, his flesh was consumed. At that time, Master Tai collected his remaining bones, cremated them, and obtained sarira (sarira: crystalline remains found after the cremation of Buddhist monks or saints). Then, he picked flowers, poured clear water, and wrote an eulogy to commemorate him. The eulogy praised his courage, his ability to donate inner wealth, to break free from stinginess, to accomplish Dana (Dana: giving or generosity), not clinging to the three wheels of giving—the giver, the receiver, and the gift—instantly attaining emptiness, and obtaining great fruit as easily as picking up a mustard seed.
The verse says: The Buddha instructed the Bhikkhus (Bhikkhus: ordained male monastic in Buddhism) to give food to sentient beings, bringing smooth progress and benefits in both this life and the next, the resulting karmic reward is not insignificant. Like Ming Gong, accomplishing great Dana, staying far away from stinginess; accomplishing great courage, obtaining fearlessness; accomplishing the non-active merit of the three wheels being empty; accomplishing the mind of difficult giving, purifying the Buddha land, sacrificing one's body once, the benefits are so extensive! This is like a good rewarder, spending little but achieving great encouragement, that's what it means.
Biography of Shi Xichen from the Three Academies of Yonghe in Taiyuan, Jin Dynasty
Shi Xichen (Shi Xichen: a person's name), whose surname was Yang, was a native of Bingzhou. His father engaged in trade, making profits by buying and selling goods. His mother once dreamed of a person wearing gorgeous clothes, claiming to borrow a place for the night, and upon waking up, she felt pregnant. After he was born, Xichen was different from others, and he was unlike other children from a young age. Whenever he heard the sound of bells and chants (chants: the sound of chanting in Buddhism), he would concentrate and listen attentively. At the age of twelve, he dreamed of a golden man, whose image was very peculiar, leading him into a monastery. The next morning, he told his parents, earnestly requesting to become a monk. When his parents did not agree, he cried and refused to eat. His parents pitied his natural aspirations that could not be suppressed, so they reluctantly agreed. He then went to Caotang Temple and followed his teacher to recite the Vimalakirti Sutra (Vimalakirti Sutra: an important Buddhist scripture).
經菩薩戒。達宵不寐。將週一祀。捨本諷通。年當十七便聽習維摩講席。粗知大義。及乎弱冠乃圓上品。執持律范曾無缺然。年二十三文義斡通。于崇福寺宗感法師勝集傳授。復學因明唯識不虧敷演。學徒穎脫者數人。崇福寺辯才大師從式最為高足。于天祐二年。李氏奄有河東。武皇帝請居大安寺凈土院。四事供養。專覽藏教修煉上生業。設無遮大齋前後五會。塵嘗以身飼狼虎入山谷中。其獸近嗅而奔走。又于林薄裸體以啖蚊虻。乃遊仙巖岳寺養道棲神。復看大藏經。匝設齋然一指伸其報慶。彼寺有聖觀音菩薩像。長燭七燈香華供獻。后被諸生就請下山。城內傳揚大論。四序無輟。逐月設沐浴。臨河就沼投飼水族。以己噠嚫旋贖羽毛。沉潛高明以遂生性。或施牢獄人食。或賑惠貧乏。或捐幡蓋於凈明金藏二塔。後唐長興二年眾請于大安國寺后。建三學院一所。供待四方聽眾。時又講華嚴新經。傳授于崇福寺繼暉法師。由是三年不出院門。一字一禮華嚴經。一遍字字禮大佛名經。共一百二十卷。復煉一指。前後計然五指。時晉高祖潛躍晉陽。最多欽重。洎乎龍飛塵每入洛京朝覲必延內殿。從容錫賚頗豐。帝賜紫服並懿號。固讓方俞。塵聞鳳翔府法門寺有佛中指骨節真身。乃辭帝往岐陽瞻禮。睹其希奇。又然一指。塵之雙
手唯存二指耳。續于天柱寺。就楚倫法師學俱舍論。方經數日。微有疾生。至七月二十七日辰時枕肱而逝。俗年六十三。臘四十四。平常唯衣大布不蓄盈長。六時禮佛未曾少缺。隴坻之間聞其示滅。黑白二眾具威儀送。焚之得舍利數百粒弟子以靈骨歸於太原。晉祖敕葬于晉水之西山。小塔至今存焉。
系曰。塵師捐舍詎能愈其精進乎。脫落浮榮豈能勝其義解乎。若然者不可以一名名矣。厥猶瞻卜華焉。色黃而矣。則真金謝其色。香芬而遠則牛頭愧其香。多名生乎一體者。其塵公歟。
晉天臺山平田寺道育傳
釋道育。新羅國人也。本國姓氏未所詳練。自唐景福壬子歲來游于天臺。遲迴而掛錫于平田寺眾堂中。慈愛接物。然終不捨島夷。言音。恒持一缽受食。食訖略經行。而常坐脅不著席。日中灑掃殿廊料理常住得殘羨之食。雖色惡氣變收貯于器齋時自食與僧供湢浴煎茶。遇薪木中蠢蠢乃置之遠地。護生偏切。所服皆大布納。其重難荷。每至夏首秋末。日昳乃裸露胸背䏶腨云。飼蚊蚋虻蛭雜色蟲。螫嚙至於血流於地。如是行之四十餘載未嘗少廢。凡對晤賓客止云伊伊二字。殊不通華語。然其會認人意且無差脫。頂發垂白眉亦尨焉。身出紺赤色舍利。有如珠顆。人或求之隨意皆獲。至晉天福三年戊戌歲
【現代漢語翻譯】 現代漢語譯本：只剩下兩根手指。後來到天柱寺，跟隨楚倫法師學習《俱舍論》。剛學了幾天，就稍微生了病。到七月二十七日辰時，枕著胳膊去世了，世俗年齡六十三歲，僧臘四十四年。平時只穿粗布衣服，不積攢多餘的財物。每天六時都禮佛，從沒有缺少過。隴坻一帶的人聽說他圓寂了，僧俗兩眾都穿著整齊的禮服來送葬。火化后得到舍利數百粒，弟子們將他的靈骨帶回太原。晉祖下令將他安葬在晉水西邊的山上，小塔至今還存在。
系曰：塵法師的捐舍難道能超過他的精進嗎？脫離世俗的虛榮難道能勝過他的義理理解嗎？如果這樣，就不能用一個名字來稱呼他了。這就好比瞻卜花開放，顏色金黃而鮮艷，那麼真金也會失去光彩；香氣芬芳而遠播，那麼牛頭旃檀也會感到慚愧。多種美名集中於一身的，大概就是塵法師吧。
晉天臺山平田寺道育傳
釋道育（釋迦牟尼的弟子），是新羅國人。本國的姓氏沒有詳細記載。自從唐朝景福壬子年（公元892年）來到天臺山遊歷，就留住在平田寺的僧眾堂中。慈愛地對待他人，但始終沒有改變島夷的口音。總是拿著一個缽乞食，吃完飯後稍微經行，經常坐著，脅部不靠著蓆子。每天中午灑掃殿堂走廊，料理寺院常住的事務，得到剩餘的食物，即使顏色難看氣味變壞，也收起來放在器皿中，齋戒時自己食用，用來供給僧眾洗浴、煎茶。遇到薪柴中有蠕動的蟲子，就將它們放到遠處，護生非常懇切。所穿的衣服都是粗布縫製的，非常沉重難以承受。每到夏初秋末，太陽偏西的時候，就袒露胸背和大腿小腿，說：『喂蚊子、蠓、螞蟥等各種蟲子。』被它們叮咬直到血流到地上，像這樣做了四十多年，從沒有停止過。凡是面對賓客，只說『伊伊』兩個字，完全不會說漢語。然而他能夠理解別人的意思，而且沒有差錯。頭頂的頭髮垂下來已經變白，眉毛也變得灰白。身上出現紺青色的舍利（佛教聖物，通常是高僧火化后的遺物），像珠子一樣。人們如果向他求取，隨意都能得到。到晉朝天福三年戊戌年（公元938年）
【English Translation】 English version: Only two fingers remained on his hand. Later, he went to Tianzhu Temple and studied the Abhidharma-kosa-sastra (Treatise on the Treasure of Higher Knowledge) under Dharma Master Chulun. After only a few days of study, he became slightly ill. On the 27th day of the seventh month, at the hour of chen (7-9 am), he passed away, resting his head on his arm. His secular age was sixty-three, and his monastic age was forty-four. He usually wore only coarse cloth and did not accumulate excess possessions. He performed the six periods of Buddhist rituals without ever missing one. When people in the Longdi area heard of his passing, both monks and laypeople, in full ceremonial attire, came to see him off. After cremation, hundreds of sariras (relics) were obtained, and his disciples took his spiritual bones back to Taiyuan. Emperor Jin ordered him to be buried on the western mountain of Jin River. The small pagoda still exists today.
Commentary: Could Master Chen's renunciation surpass his diligence? Could detachment from worldly glory surpass his understanding of the Dharma? If so, he cannot be described by a single name. It is like the opening of the Champak flower, its color yellow and radiant, so that even true gold loses its luster; its fragrance fragrant and far-reaching, so that even the sandalwood of Niutou feels ashamed. He who embodies many virtues in one is perhaps Master Chen.
Biography of Daoyu of Pingtian Temple on Mount Tiantai in Jin Dynasty
Venerable Daoyu (Shakyamuni's disciple) was a native of Silla (ancient Korean kingdom). His family name in his home country is not known in detail. Since the year Renzi of Jingfu in the Tang Dynasty (892 AD), he traveled to Mount Tiantai and stayed at the monks' hall of Pingtian Temple. He treated others with loving-kindness, but he never abandoned his islander accent. He always carried a bowl for alms, and after eating, he would walk around slightly, often sitting with his side not touching the mat. At noon every day, he swept the halls and corridors, managing the affairs of the monastery. He would collect leftover food, even if it looked bad and smelled bad, and store it in a container, eating it himself during fasts, and using it to provide bathing water and tea for the monks. When he found insects wriggling in the firewood, he would place them far away, showing great care for life. All his clothes were made of coarse cloth, which was very heavy and difficult to bear. Every year at the beginning of summer and the end of autumn, when the sun was setting, he would bare his chest, back, thighs, and calves, saying, 'Feed the mosquitoes, gnats, leeches, and various insects.' He would be bitten until blood flowed to the ground. He did this for more than forty years without ever stopping. Whenever he faced guests, he would only say the two syllables 'Yi Yi', and could not speak Chinese at all. However, he could understand people's intentions and without any mistakes. The hair on his head hung down and had turned white, and his eyebrows had also turned gray. Sariras (Buddhist relics, usually remains after cremation of eminent monks) of dark red color, like pearls, appeared on his body. If people asked him for them, they could obtain them at will. Until the year Wuxu of Tianfu in the Jin Dynasty (938 AD)
十月十日。終於僧堂中。揣其年八十餘耳。寺僧舁上山後焚之。灰中得舍利不可勝數。或有得巨骨者。後唐清泰二年曾游石樑。回與育同宿堂內。時春煦亦燒榾柮柴以自熏灼。口中嘮嘮通夜不輟。或云。凡供養羅漢大齋日育則不食。人或見迎羅漢。時問何不去殿內受供。口云伊伊去。或云飼蟲。時見群虎嗅之盤桓而去矣。
晉江州廬山香積庵景超傳
釋景超。不知何許人也。素持戒范若護浮囊。性惟矢直言不面從。及乎遊方役足選勝棲身。至於廬峰便有息行之意。惟誦法華鞠為恒務。九江之人且多景仰。嘗禮華嚴經一字拜之。計已二遍。乃燒一指為燈供養。慶禮經周矣。次禮法華經同前。身膚內隱隱出舍利。磊落圓瑩。或有求者。坐席行地拾之無算。天福中卒于庵中。今墳塔在乎廬阜。游者致禮嗟嘆而已。
系曰。言遺身者。必委棄全軀如薩埵王子是歟。今以指為燈以肱擎炷。何預斯例。莫過幸否。通曰。煉指斷肱是遺身之加行也。況復像末尤成難事。其猶守少分之廉隅入循吏傳同也。
晉鳳翔府法門寺志通傳
釋志通。俗姓張氏。右扶風著姓家之子也。早知遣世克務凈門。選禮名師登于上品。諸方講肆遍略留心。後唐之季兵革相尋。自此駕已東巡薄游洛下。遇嚩日啰三藏行瑜伽教法
【現代漢語翻譯】 現代漢語譯本： 十月十日，（景超）最終在僧堂中去世，估計年齡八十多歲。寺廟的僧人將他抬上山後火化。在灰燼中發現了數不清的舍利（śarīra，佛教聖物，通常指高僧火化后的遺骨）。有時還能找到巨大的骨頭。後唐清泰二年，（景超）曾遊歷石樑。回來后與育法師同住在堂內。當時春煦法師也燒榾柮柴來燻烤自己，口中整夜不停地嘮叨。有人說，凡是供養羅漢（arhat，小乘佛教修行證果者）的大齋日，育法師就不吃飯。有人看見（景超）去迎接羅漢，問他為什麼不去殿內接受供養，他口中含糊地說『伊伊去』，或者說『喂蟲』。有時看見一群老虎聞他的氣味，盤旋一會兒就離開了。 晉江州廬山香積庵景超傳 釋景超，不知道是哪裡人。平時持守戒律，就像保護漂浮的囊袋一樣小心。性格非常耿直，說話不當面奉承。等到遊歷四方，選擇好的地方安身，到了廬山便有了停止遊歷的想法。只是誦讀《法華經》（Saddharma Puṇḍarīka Sūtra）作為日常功課。九江一帶的人大多敬仰他。曾經禮拜《華嚴經》（Avataṃsaka Sūtra），每念一個字就拜一下，總共拜了兩遍。於是燒掉一根手指作為燈來供養，慶賀禮拜《華嚴經》圓滿。接著用同樣的方式禮拜《法華經》，身體面板內隱隱約約出現舍利，形狀不規則但圓潤光亮。有人向他求舍利，就在他坐的蓆子和走過的地方撿拾，數量很多。天福年間在庵中去世。現在墳墓和塔還在廬山，遊人路過都會致敬嘆息。 系曰：說要捨棄身體的人，一定要像薩埵（Sattva）王子那樣完全捨棄整個身體嗎？現在（景超）用手指作燈，用手臂擎著燈炷，這和捨棄整個身體有什麼關係呢？難道是太過分了嗎？通曰：燒煉手指、砍斷手臂是捨棄身體的附加行為。何況在末法時代，尤其成為難事。這就像堅守少許的廉潔，被列入循吏傳一樣。 晉鳳翔府法門寺志通傳 釋志通，俗姓張，是右扶風著名家族的子弟。早早就知道要拋棄世俗，致力於凈土法門。選擇禮拜名師，從而登上上品。各地的講經場所都大致瀏覽過。後唐末年，戰亂不斷，從此駕車向東巡遊，在洛陽一帶遊歷。遇到嚩日啰（Vajra）三藏（Tripiṭaka，精通佛教三藏的僧人）傳授瑜伽（Yoga）教法。
【English Translation】 English version: On the tenth day of October, (Jingchao) finally passed away in the monks' hall, estimated to be over eighty years old. The monks of the temple carried him up the mountain and cremated him. Countless śarīra (Buddhist relics, usually referring to the remains of eminent monks after cremation) were found in the ashes. Sometimes, huge bones were also found. In the second year of Qingtai during the Later Tang Dynasty, (Jingchao) once traveled to Shiliang. After returning, he stayed in the hall with Dharma Master Yu. At that time, Dharma Master Chunxu also burned firewood to scorch himself, and he kept mumbling all night long. Some people said that on the great fasting days for offering to arhats (enlightened beings in Theravada Buddhism), Dharma Master Yu would not eat. Someone saw (Jingchao) welcoming the arhats and asked him why he didn't go to the hall to receive offerings. He mumbled, 'Going, going,' or said, 'Feeding worms.' Sometimes, a group of tigers were seen smelling him, circling around for a while, and then leaving. Biography of Jingchao of Xiangji Temple on Mount Lu, Jiangzhou, Jin Dynasty 釋Jingchao, it is not known where he was from. He usually upheld the precepts as carefully as protecting a floating bag. He was very upright in character and did not flatter people to their faces. When he traveled around and chose a good place to settle down, he had the idea of stopping his travels when he arrived at Mount Lu. He only recited the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) as his daily practice. Most people in the Jiujiang area admired him. He once prostrated to the Avataṃsaka Sūtra (Flower Garland Sutra), bowing after reciting each word, for a total of two rounds. Then he burned a finger as a lamp to make offerings, celebrating the completion of the prostration to the Avataṃsaka Sūtra. Next, he prostrated to the Saddharma Puṇḍarīka Sūtra in the same way, and śarīra faintly appeared within his skin, irregular in shape but round and shiny. Some people asked him for śarīra, and they picked them up from the mat where he sat and the places he walked, in large quantities. He passed away in the temple during the Tianfu period. Now his tomb and pagoda are still on Mount Lu, and travelers passing by pay their respects and sigh. Commentary: Those who say they will abandon their bodies, must they completely abandon their entire bodies like Prince Sattva? Now (Jingchao) uses his finger as a lamp and holds the wick with his arm. What does this have to do with abandoning the entire body? Is it too much? Tong said: Burning fingers and cutting off arms are additional acts of abandoning the body. Moreover, in the Dharma-ending Age, it is especially difficult. It is like adhering to a small amount of integrity and being included in the biographies of honest officials. Biography of Zhitong of Famen Temple in Fengxiang Prefecture, Jin Dynasty 釋Zhitong, his secular surname was Zhang, and he was a son of a prominent family in Youfufeng. He knew early on that he should abandon the world and devote himself to the Pure Land Dharma. He chose to pay homage to famous teachers, thereby ascending to the upper ranks. He had a general understanding of the sutra lecture halls in various places. At the end of the Later Tang Dynasty, wars were frequent, and from then on, he drove east on a tour, traveling around Luoyang. He met Vajra Tripiṭaka (a monk proficient in the Buddhist Tripiṭaka) who taught the Yoga teachings.
。通禮事之。乃欲陟天臺羅浮。遂辭三藏曰。吾此求翻譯。屬中原多事。子議南征奈何路梗何。通曰。泛天塹其如我何。三藏曰。茍去吳會間。可付之梵夾。或緣會傳譯。通曰。已聞命矣。以天福四年己亥歲天王錫命于吳越。遂附海艦達浙中。時文穆王錢氏奉朝廷之故。具威儀樂部迎通入府庭供養。于真身塔寺安置。施賚豐腆。通請往天臺山。由是登赤城陟華頂。既而於智者道場掛錫。因覽西方凈土靈瑞傳。變行迴心愿生彼土。生常不背西坐。山中有招手石者。昔智顗夢其石上有僧臨海上舉手相招召之狀。顗入天臺見其僧名定光耳輪聳上過頂。亦不測之神僧也。乃相見乃問顗曰。還記得相招致否。顗曰。唯此石峻峙顧下無地。通登此投身愿速生凈土。奮軀而墮一大樹中。枝軟干柔若有人扶接焉。殊無少損。乃再叩榼投之。落於巖下蒙茸草上。微有少傷。遲久蘇矣。眾僧謂為豺虎所啖。及見其猶殗殜然。舁就本道場。初通去不白眾。遂分人各路尋覓。至螺溪民村有巫者。言事多驗或就問焉。神曰。伊僧在西南方。現有金鎧神扶衛不死。我到彼。神氣盡矣。固難近也。皆符協神言。后往越州法華山。默修凈業。將欲化去。所止房地生白色物如傅粉焉。未幾坐禪床而終。遷座阇維有五色煙覆于頂上。法華川中咸聞異香焉。
【現代漢語翻譯】 現代漢語譯本：他以禮貌周全的態度侍奉三藏（Tripitaka）。後來他想去天臺山和羅浮山，於是向三藏辭行說：『我來這裡是爲了尋求翻譯佛經，但現在中原地區戰事頻繁，您打算南下，可是道路被阻斷了，這該怎麼辦呢？』通禮回答說：『橫渡長江天塹，對我來說又算得了什麼呢？』三藏說：『如果去吳郡和會稽郡一帶，可以將梵文經卷託付給他人，或許有機會被翻譯出來。』通禮說：『我已經明白了您的意思。』 在天福四年己亥年，吳越王錢氏接受了後晉朝廷的冊封。於是通禮乘坐海船到達浙江。當時文穆王錢氏遵奉朝廷的旨意，以隆重的儀仗和樂隊迎接通禮進入府邸供養，並給予豐厚的賞賜。通禮請求前往天臺山，於是他登上了赤城山，攀上了華頂峰。之後，他在智者大師的道場安頓下來。他閱讀了《西方凈土靈瑞傳》，改變了自己的修行方向，發願往生西方凈土。他平時總是面朝西方而坐。天臺山中有一塊招手石，過去智顗（Zhiyi）大師夢見這塊石頭上有僧人面向大海舉手召喚他的景象。智顗進入天臺山后，見到了那位僧人，名叫定光（Dingguang），他的耳輪高聳超過頭頂。這也是一位不可測度的神僧。於是他們相見，定光問智顗：『還記得我招手召喚你的情景嗎？』智顗說：『是的。』 通禮認為這塊石頭陡峭聳立，向下看沒有立足之地，於是他登上招手石，想要投身而下，希望迅速往生凈土。他奮力跳下，卻落在一棵大樹中，樹枝柔軟，樹幹柔韌，好像有人扶著他一樣，竟然沒有受到一點損傷。於是他再次拿起瓦罐投擲下去，瓦罐落在巖石下的茂盛草叢中，稍微有些損傷。過了很久，他才甦醒過來。眾僧都以為他被豺狼虎豹吃掉了，等到看見他仍然奄奄一息，便把他擡回原來的道場。起初，通禮離開時沒有告訴大家，於是眾人分路尋找。到了螺溪的村子裡，有一個巫師，他說的事情大多應驗，有人就去問他。神靈說：『那個僧人在西南方向，現在有身穿金甲的神靈扶衛，不會死。我到那裡，神氣就消失了，很難靠近。』這些都與神靈所說的話相符。 後來，通禮前往越州（Yuezhou）的法華山（Fahua Mountain），默默地修習凈土法門。將要圓寂的時候，他所居住的房間地面上長出白色的東西，好像塗了粉一樣。不久，他坐在禪床上圓寂了。遷座火化時，有五色煙雲覆蓋在山頂上，法華川中都聞到了奇異的香味。
【English Translation】 English version: He served the Tripitaka (Sanzang) with thorough courtesy. Later, he desired to ascend Mount Tiantai and Mount Luofu, so he bid farewell to the Tripitaka, saying, 'I came here seeking translation of Buddhist scriptures, but now the Central Plains are fraught with war. You plan to go south, but the roads are blocked. What should be done?' Tongli replied, 'Crossing the natural barrier of the Yangtze River, what is that to me?' The Tripitaka said, 'If you go to the Wu and Kuai areas, you can entrust the Sanskrit scriptures to others, perhaps there will be an opportunity for translation.' Tongli said, 'I have heard your command.' In the fourth year of Tianfu, the year of Jihai, King Qian of Wuyue received the mandate from the Later Jin dynasty. Thus, Tongli boarded a sea vessel and arrived in Zhejiang. At that time, King Qian of Wenmu, following the court's decree, welcomed Tongli into the mansion with grand ceremony and music, providing him with offerings and generous rewards. Tongli requested to go to Mount Tiantai, so he ascended Mount Chicheng and climbed Mount Huading. Afterward, he settled down at the Zhiyi Master's (Zhiyi) monastery. He read the 'Records of Auspicious Signs of the Western Pure Land', changed his practice, and vowed to be reborn in the Western Pure Land. He usually sat facing west. In Mount Tiantai, there is a beckoning stone. In the past, Master Zhiyi dreamed of a monk on that stone facing the sea, raising his hand to beckon him. After Zhiyi entered Mount Tiantai, he saw that monk, named Dingguang, whose earlobes were raised above his head. He was also an unfathomable divine monk. So they met, and Dingguang asked Zhiyi, 'Do you still remember me beckoning you?' Zhiyi said, 'Yes.' Tongli thought that this stone was steep and towering, with no place to stand below, so he climbed the beckoning stone, wanting to throw himself down, hoping to be reborn in the Pure Land quickly. He jumped down with all his might, but landed in a large tree. The branches were soft and the trunk was flexible, as if someone was supporting him, and he suffered no damage at all. So he picked up the earthen jar again and threw it down, and it fell on the lush grass under the rock, with slight damage. After a long time, he woke up. The monks thought he had been eaten by jackals and tigers, but when they saw that he was still barely alive, they carried him back to the original monastery. At first, Tongli left without telling everyone, so people searched in different directions. When they arrived at the village of Luoxi, there was a shaman who often made accurate predictions, so someone went to ask him. The spirit said, 'That monk is in the southwest direction, and now there are gods in golden armor protecting him, he will not die. When I get there, the divine energy will disappear, and it will be difficult to get close.' These all matched the words of the spirit. Later, Tongli went to Fahua Mountain (Fahua Mountain) in Yuezhou (Yuezhou), silently practicing the Pure Land Dharma. When he was about to pass away, white things grew on the ground of the room where he lived, as if it had been powdered. Soon after, he passed away sitting on the meditation bed. When the seat was moved for cremation, five-colored smoke covered the top of the mountain, and a strange fragrance was smelled in the Fahua River.
系曰。昔薄拘羅有五不死。今通公二不死。昔法充投千仞香爐峰而不亡。通且同矣。得非天龍負翼不損一毛乎。而能延彼連持色心未斷者。何俾其增修凈土業耳。
晉朔方靈武永福寺道舟傳
釋道舟。姓管氏。朔方回樂人也。髫年聰雅庠序有儀。雖誦詩書樂聞釋典。決志出家于龍興寺孔雀王院。爰得戒珠漸圓心月。吟哦唄讚嘹亮可聽。乃率信士造永興寺。功成不宰。辭靈帥韓公洙入賀蘭山白草谷。立要持念感枯泉重涌有靈蛇游泳于中。遂陟法臺談講也。道俗蜂屯檀施山積。贊唱音響可遏行雲。獷悍之人若鴟鸮之革韻。乃刺血晝大悲千手眼立像。屬其亢陽則絕食瞑目。要期雨之通濟方議充腸。中和二年聞關輔擾攘。乃于城南念定院塔下。斷左肱焚之供養大悲像。愿倒冒干戈中原塞上早見弭兵。言畢迅雷風烈洪澍焉。又嘗截左耳為民祈雨。復斷食七日請雪皆如其愿。至於番洛無不祇畏。以天福六年辛丑歲二月六日。其夜未央結加趺坐。留累門人方畢而絕。享齡七十有八。遺骸不散如入禪定遂加漆纻焉。建隆中郭忠恕者。博覽群籍小學尤長。篆隸為能多事凌轢。因過投于北裔。詢舟前烈著碑頌焉。
漢洛京廣愛寺洪真傳
釋洪真。姓淳于氏。滑州酸棗人也。幼悟塵勞決求出離。介然之性云鶴
【現代漢語翻譯】 現代漢語譯本： 有人問道：『過去薄拘羅（Bhikkhu Bakula，佛陀時代的一位尊者，以健康長壽著稱）有五種不死之因，現在道舟法師也有兩種不死之相。過去法充法師跳入千仞高的香爐峰而未死，道舟法師也和他一樣。難道是有天龍護佑，揹負著他，所以連一根毫毛都沒有損傷嗎？然而，（道舟法師）能夠延續那些執著於色身和心念，尚未斷絕塵緣之人的壽命，是爲了讓他們能夠增進修習凈土的功業罷了。』
晉朝朔方靈武永福寺道舟法師的傳記
釋道舟法師，姓管，是朔方回樂人。年幼時就聰明文雅，在學校里舉止合乎禮儀。雖然誦讀詩書，但更喜歡聽聞佛經。於是決心在龍興寺孔雀王院出家。從此得到戒律，心如明月般圓滿。吟誦佛經的聲音嘹亮動聽。於是率領信徒建造永興寺。寺廟建成后，不接受官府的任命。辭別靈州主帥韓公洙，進入賀蘭山白草谷。在那裡立誓持唸佛號，感應到枯竭的泉水重新涌出，還有靈蛇在水中游動。於是登上法座講經說法，道俗之人像蜂群一樣聚集，捐獻的財物堆積如山。讚美歌唱的聲音響亮得可以阻止行雲。那些粗獷兇悍之人，也像鴟鸮（chī xiāo，一種惡鳥）一樣改變了叫聲。於是刺破自己的手臂，用血繪製大悲千手眼觀音像。遇到亢旱之年，就絕食閉目，一定要祈求到下雨，普濟眾生，才肯進食。中和二年，聽說關中一帶戰亂不斷，於是在城南念定院塔下，砍斷自己的左臂，焚燒供養大悲觀音像，祈願平息戰火，中原和邊塞能夠早日見到和平。話音剛落，就迅雷大作，狂風猛烈，下起了大雨。又曾經割下左耳為百姓祈雨，還曾斷食七日祈求下雪，都如願以償。以至於邊疆少數民族和洛陽一帶的人，沒有不敬畏他的。在天福六年辛丑歲二月六日，那天晚上，道舟法師結跏趺坐，留下遺言給門人，說完就去世了，享年七十八歲。遺體沒有腐爛，就像進入禪定一樣，於是就用漆和麻布包裹起來。建隆年間，郭忠恕這個人，博覽群書，尤其擅長小學（文字學），擅長篆書和隸書，經常做些凌駕於他人之上的事情。因為路過，就到北方邊境，詢問了道舟法師的事蹟，寫了碑文來頌揚他。
漢朝洛京廣愛寺洪真法師的傳記
釋洪真法師，姓淳于，是滑州酸棗人。從小就領悟到世間的煩惱，決心出家修行。他的性格像雲中的鶴一樣，高潔。
【English Translation】 English version: Someone asked: 'In the past, Bhikkhu Bakula (a venerable monk in the Buddha's time, known for his health and longevity) had five causes of immortality. Now, Master Daozhou also has two signs of immortality. In the past, Dharma Master Fachong jumped into the thousand-仞 (rèn, ancient Chinese unit of length) high Xianglu Peak (Incense Burner Peak) and did not die. Master Daozhou is the same as him. Could it be that the dragons and nagas (tiānlóng, heavenly dragons; a class of deities in Buddhism) are protecting him, carrying him on their backs, so that not even a single hair is damaged? However, (Master Daozhou) is able to extend the lives of those who are attached to their physical bodies and minds, and have not yet severed their worldly ties, in order to allow them to increase their cultivation of the Pure Land karma.'
Biography of Dharma Master Daozhou of Yongfu Temple in Lingwu, Shuofang, Jin Dynasty
Dharma Master Shi Daozhou, whose surname was Guan, was a native of Huile in Shuofang. As a child, he was intelligent and refined, and his behavior in school was proper. Although he recited poetry and books, he preferred to hear Buddhist scriptures. Therefore, he resolved to become a monk at the Peacock King Courtyard of Longxing Temple. From then on, he obtained the precepts, and his mind became as round as the bright moon. The sound of his chanting sutras was clear and pleasant to hear. Therefore, he led the believers to build Yongxing Temple. After the temple was completed, he did not accept the official appointment. He bid farewell to Han Gongshu, the commander of Lingzhou, and entered Baicao Valley in Helan Mountain. There, he vowed to uphold the recitation of the Buddha's name, and sensed that the dried-up spring had re-emerged, and there were spirit snakes swimming in the water. Therefore, he ascended the Dharma platform to preach the Dharma, and people, both monastic and lay, gathered like swarms of bees, and the offerings piled up like mountains. The sound of praise and singing was so loud that it could stop the passing clouds. Even those rough and fierce people changed their voices like owls (chī xiāo, a kind of evil bird). Therefore, he pierced his arm and used his blood to draw the Thousand-Handed and Thousand-Eyed Great Compassion Avalokiteśvara (Guānyīn) image. When there was a drought, he would fast and close his eyes, and he would only eat after praying for rain to universally benefit all beings. In the second year of Zhonghe, he heard that the Guanzhong area was constantly plagued by war, so under the pagoda of Nian Ding Courtyard in the south of the city, he cut off his left arm and burned it as an offering to the Great Compassion Avalokiteśvara image, praying for the cessation of war, and that peace could be seen in the Central Plains and the borderlands as soon as possible. As soon as he finished speaking, there was a sudden clap of thunder, a violent wind, and heavy rain. He also once cut off his left ear to pray for rain for the people, and he also fasted for seven days to pray for snow, and all his wishes were fulfilled. As a result, the ethnic minorities in the border areas and the people in the Luoyang area all revered him. On the sixth day of the second month of the Xinchou year of Tianfu six years, that night, Dharma Master Daozhou sat in full lotus posture, left a will to his disciples, and passed away after speaking, at the age of seventy-eight. His remains did not decay, as if he had entered samadhi (chándìng, a state of meditative consciousness), so they were wrapped in lacquer and linen. During the Jianlong period, Guo Zhongshu, a man who had read widely, especially excelled in elementary studies (philology), and was skilled in seal script and clerical script, often doing things that surpassed others. Because he passed by, he went to the northern border, inquired about the deeds of Dharma Master Daozhou, and wrote an inscription to praise him.
Biography of Dharma Master Hongzhen of Guang'ai Temple in Luojing, Han Dynasty
Dharma Master Shi Hongzhen, whose surname was Chunyu, was a native of Suanzao in Huazhou. From a young age, he realized the troubles of the world and resolved to become a monk. His character was as pure as a crane in the clouds.
相高。師授法華經隨文生解。鎧甲精進伏其恚忿。或沾檀施回面舍旃。誦法華經約一萬部詣朝門表乞焚全軀供養佛塔。帝命弗俞時。政出多門。或譖云惑眾。或言不利國家。下敕嚴阻。真嘆曰。善根殖淺魔障尤強。莫余敢止。遂退廣愛寺罄舍衣盂作非時施。愿畢當年無疾坐滅。經數日顏貌如生。遷就茶毗。唯舌根不壞益更鮮紅。時眾觀之嘆希有事。春秋五十二伊洛之問重之如在。
周錢塘報恩寺慧明傳
釋慧明。俗姓蔣。錢塘人也。研核三學漸入精微。后登閩越殆至臨川。禮文益禪師深符正理。悟先所宗不免生滅情見。后回浙隱天臺白沙立草寮。有雪峰長慶之風。到者皆崩角摧鋒。謂明為魔說。漢乾祐中自山出時。翠巖參公率諸禪伯。于僧主思憲院定其臧否。明之口給無能挫衄。尋漢南國王錢氏造大報恩寺。請以住持。假號圓通普照禪師。然行玄沙正眼非明曷能致此。顯德中卒。時酷暑俾欲葬之。有弟子永安曰。知師唯我也。請焚之得舍利五色。一皆圓凈。初明煉指為燈。于天臺供養。后相繼燒三指而勤持課。脅疏衽席。時說法焉。性且剛直言多忤物。是其所短也。
周晉州慈雲寺普靜傳
釋普靜。姓茹氏。晉州洪洞人也。少出家于本郡惠澄法師。闇誦諸經明持秘咒。思升白品愿剪青螺。既
【現代漢語翻譯】 現代漢語譯本： 相高（人名）。他從師父那裡學習《法華經》，並能根據經文內容生髮理解。他像身披鎧甲一樣精進修行，降伏自己的嗔恚和忿怒。有時他會接受檀越（施主）的佈施，然後轉手將財物舍給那些貧困的人。他誦讀《法華經》約一萬部，然後前往朝廷門前，上表請求焚燒自己的整個身體來供養佛塔。皇帝下令不允許這樣做，當時朝政由多個部門共同管理，有人進讒言說他迷惑百姓，有人說他不利於國家，於是下達敕令嚴厲阻止。相高嘆息說：『善根種植得太淺，魔障就格外強大。沒有人敢阻止我。』於是他退回到廣愛寺，將所有的衣服和缽盂都捨棄，做了非時施（不在規定時間內的佈施），希望在當年沒有疾病的情況下坐化圓寂。經過幾天，他的容貌還像活著一樣。之後將他遷往荼毗（火葬），只有舌根沒有燒壞，而且更加鮮紅。當時的人們看到后，都讚歎這是稀有之事。他享年五十二歲，伊水和洛水一帶的人們都像他活著時一樣敬重他。
周錢塘報恩寺慧明傳
釋慧明（僧人名號），俗姓蔣，是錢塘（地名）人。他研究審覈三學（戒、定、慧），逐漸進入精微的境界。後來他前往閩越（福建一帶），幾乎到達臨川（地名）。他拜謁文益禪師，深深契合正理。他領悟到自己先前所宗的，不免是生滅的情見。之後他回到浙江，隱居在天臺山白沙，搭建草寮居住。他有雪峰義存和長慶慧棱的風範。來拜訪的人都被他駁倒，氣勢受挫，說慧明是魔的化身。漢乾祐年間，他從山中出來時，翠巖參公率領眾禪師，在僧主思憲院評定他的功過是非。慧明口才很好，沒有人能駁倒他。不久，漢南國王錢氏建造了大報恩寺，請他擔任住持，授予他『圓通普照禪師』的稱號。他弘揚玄沙師備的正眼法門，如果不是慧明，誰能做到這樣呢？顯德年間去世。當時天氣酷熱，人們想要安葬他。他的弟子永安說：『瞭解老師的只有我。』請求火化，得到了五色舍利，每一顆都圓潤光潔。當初，慧明煉指為燈，在天臺山供養。後來又相繼燒了三根手指，勤奮地堅持功課。他總是靠著床沿或蓆子休息，隨時隨地說法。他的性格剛直，說話常常觸犯別人，這是他的缺點。 釋普靜（僧人名號），姓茹，是晉州洪洞（地名）人。他年少時在本郡跟隨惠澄法師出家。他能暗中背誦各種經文，明瞭地持誦秘密咒語。他希望登上白品蓮臺，願意剪去青螺般的頭髮。不久
【English Translation】 English version: Xiang Gao (personal name). He learned the Lotus Sutra from his teacher and developed understanding based on the text. He advanced diligently like a warrior in armor, subduing his anger and resentment. Sometimes he would accept offerings from dānapati (donors) and then give the wealth to those in need. He recited the Lotus Sutra about 10,000 times, then went to the imperial court gate and submitted a memorial requesting to burn his entire body as an offering to the Buddha's stupa. The emperor ordered that this was not allowed. At that time, the government was managed by multiple departments, and some people slandered him, saying he was deluding the people, while others said he was detrimental to the country. Therefore, an imperial edict was issued to strictly prohibit it. Xiang Gao sighed and said, 'The roots of goodness are planted too shallowly, and the demonic obstacles are especially strong. No one dares to stop me.' So he retreated to Guang'ai Temple, gave away all his clothes and alms bowls, and made untimely offerings, hoping to sit in meditation and pass away without illness in that year. After a few days, his appearance was still like that of a living person. Later, he was moved for 荼毗 (cremation), and only the tongue root did not decay, and it was even more鮮紅 (bright red). At that time, people who saw it all praised it as a rare event. He lived to the age of fifty-two, and the people around the Yi and Luo rivers respected him as if he were still alive.
The Biography of Huiming of Bao'en Temple in Qiantang during the Zhou Dynasty
釋慧明 (Shi Huiming, monastic title), whose lay surname was Jiang, was a native of 錢塘 (Qiantang, place name). He studied and examined the Three Learnings (戒, 定, 慧 - precepts, concentration, wisdom), gradually entering a state of subtle understanding. Later, he went to 閩越 (Min-Yue, area in Fujian), almost reaching 臨川 (Linchuan, place name). He visited Zen Master 文益 (Wenyi), deeply aligning with the correct principles. He realized that what he had previously adhered to was inevitably subject to the情見 (emotional views) of birth and death. Later, he returned to Zhejiang and lived in seclusion in Baisha, Tiantai Mountain, building a thatched hut. He had the demeanor of 雪峰義存 (Xuefeng Yicun) and 長慶慧棱 (Changqing Huileng). Those who came to visit were all refuted by him and their momentum was thwarted, saying that Huiming was a manifestation of a demon. During the Qianyou era of the Han Dynasty, when he came out of the mountain, 翠巖參公 (Cuiyan Can Gong) led the Zen masters to determine his merits and demerits at the 思憲院 (Sixian Temple), the residence of the Sangha leader. Huiming was eloquent, and no one could refute him. Soon, King 錢氏 (Qian Shi) of the Southern Han Dynasty built the 大報恩寺 (Great Bao'en Temple) and invited him to be the abbot, bestowing upon him the title of '圓通普照禪師' (Zen Master Yuantong Puzhao). He promoted the 正眼法門 (Zhengyan Dharma gate) of 玄沙師備 (Xuansha Shibei). If it were not for Huiming, who could have accomplished this? He passed away during the Xiande era. At that time, the weather was extremely hot, and people wanted to bury him. His disciple 永安 (Yong'an) said, 'Only I understand my teacher.' He requested cremation and obtained five-colored 舍利 (śarīra, relics), each of which was round and pure. Initially, Huiming burned his finger as a lamp to make offerings at Tiantai Mountain. Later, he successively burned three fingers and diligently persisted in his practice. He always rested against the edge of the bed or mat, expounding the Dharma at any time and place. His personality was upright, and his words often offended others, which was his shortcoming. 釋普靜 (Shi Pujing, monastic title), whose surname was Ru, was a native of 洪洞 (Hongtong, place name) in 晉州 (Jinzhou). He became a monk at a young age, following 法師惠澄 (Dharma Master Huicheng) in his native prefecture. He could recite various scriptures from memory and clearly maintain secret mantras. He hoped to ascend to the White Lotus Platform and was willing to cut off his hair like a 青螺 (blue-green conch shell). Soon
下方壇而循律檢。往禮鳳翔法門寺真身。乃于睢陽聽涉。赴龍興寺講訓徒侶。若鳣鮪之宗蛟龍焉。又允琴臺請轉梵輪。安而能遷復于陳蔡曹亳宿泗。各隨緣獎導。回於今東京揚化。善者從之。晉天福癸卯歲。心之懷土還復故鄉。遂斷食發願。愿舍千身速登正覺。至周顯德二年。遇請真身入寺。遂陳狀于州牧楊君愿焚軀供養。楊君允其意。乃往廣勝寺。傾州民人。或獻之香果。或引以幡華。或泣淚相隨。或唄聲前導。至四月八日。真身塔前廣發大愿曰。愿焚千身。今千中之一也。徐入柴庵自分火炬。時則煙飛慘色香靄愁雲。舉眾嘆嗟群黎悲泣享壽六十有九。弟子等收合餘燼供養焉。
宋衡陽大聖寺守賢傳
釋守賢。姓丘氏。泉州永春人也。少而聰達淵懿沉厚。誓投吉祥院從師披剪焉。后遊學棲雲門禪師道場明瞭心決。趨彼衡陽眾推說法。納衣練若之人。若百州之會於朝夕池矣。賢不衣繒纊布衣皮褲而已。度伏臘必無更易。脅不著席。唯坐藤床瞑目通宵。除有問者。隨其啓發雍容自持。乾德中告眾曰。吾有債愿未酬心終不了。明日入南窯山投身飼虎。弟子輩去尋見雙脛皮褲纏且存耳。收阇維之得舍利無數。報齡七十四。今小浮圖藏遺體焉。
宋天臺山般若寺師蘊傳
釋師蘊。金華人也。厥性真率
【現代漢語翻譯】 現代漢語譯本： 下方丈按照律制進行檢查。前往鳳翔法門寺禮拜真身舍利。然後在睢陽聽取佛法講解。前往龍興寺為僧侶講經說法，如同鳣鮪依附蛟龍一般。又應允琴臺的邀請，轉動法輪（Dharmacakra，佛法的象徵）。安穩地遷移到陳、蔡、曹、亳、宿、泗等地，各自隨緣引導。回到現在的東京（今開封）弘揚佛法，善良的人都跟隨他。晉天福癸卯年（公元943年），思鄉之情涌上心頭，返回故鄉。於是斷食發願，愿捨棄千身，迅速證得正覺（Anuttara-samyak-sambodhi，無上正等正覺）。到了周顯德二年（公元955年），遇到迎請真身舍利入寺的機會，於是向州牧楊君陳述心願，希望焚燒自身供養。楊君同意了他的意願。於是前往廣勝寺，全州的百姓，有的獻上香果，有的舉著幡華，有的哭泣相隨，有的唱著佛經在前引導。到了四月八日，在真身塔前廣發大愿說：『愿焚千身，現在只是千分之一啊。』然後慢慢進入柴庵，自己點燃火炬。當時煙霧瀰漫，顏色悽慘，香氣凝結成愁雲。眾人嘆息，百姓悲泣。享年六十九歲。弟子們收集了他的遺骸供養。 宋衡陽大聖寺守賢傳 釋守賢（釋迦牟尼的弟子），姓丘，是泉州永春人。從小就聰明通達，深沉厚重。發誓前往吉祥院，跟隨師父剃度出家。後來遊學于棲雲門禪師的道場，明瞭心法。前往衡陽后，被大眾推舉說法。穿衲衣、住簡陋茅屋的人，如同百川匯聚于朝夕池一般。守賢不穿絲綢棉絮，只穿布衣皮褲。一年四季都不更換。從不躺臥，只是坐在藤床上閉目通宵。除非有人提問，才隨其啓發，從容自持。乾德年間，告訴眾人說：『我有一樁債愿未了，心中始終不能釋懷。』第二天進入南窯山，投身喂虎。弟子們前去尋找，只見雙腿的皮褲還纏繞在那裡。火化后得到無數舍利。享年七十四歲。現在小浮屠中藏著他的遺體。 宋天臺山般若寺師蘊傳 釋師蘊（釋迦牟尼的弟子），是金華人。天性真誠坦率。
【English Translation】 English version: Abbot Fang inspected according to the Vinaya (rules of discipline). He went to Fengxiang Famen Temple to pay homage to the true relics (śarīra). Then, in Suiyang, he listened to the exposition of the Dharma. He went to Longxing Temple to lecture and instruct the Sangha (community of monks), like small fish following dragons. He also accepted the invitation of Qintai to turn the Wheel of Dharma (Dharmacakra, symbol of Buddhist teachings). He moved peacefully to Chen, Cai, Cao, Bo, Su, and Si, guiding each according to their affinities. Returning to present-day Dongjing (Kaifeng) to propagate the Dharma, the virtuous followed him. In the year Gui Mao of the Tianfu era of the Jin Dynasty (943 AD), homesickness arose in his heart, and he returned to his hometown. Thereupon, he fasted and made a vow, wishing to relinquish a thousand bodies to quickly attain perfect enlightenment (Anuttara-samyak-sambodhi, unsurpassed complete and perfect enlightenment). In the second year of the Xiande era of the Zhou Dynasty (955 AD), encountering the opportunity to invite the true relics into the temple, he presented his wish to Governor Yang, desiring to burn his body as an offering. Governor Yang granted his wish. Thereupon, he went to Guangsheng Temple, and the people of the entire state, some offered incense and fruit, some held banners and flowers, some followed weeping, and some chanted sutras leading the way. On the eighth day of the fourth month, before the stupa of the true relics, he made a great vow, saying, 'I wish to burn a thousand bodies, and this is only one of the thousand.' Slowly, he entered the thatched hut and lit the torch himself. At that time, the smoke flew with a tragic color, and the fragrant mist gathered like sorrowful clouds. The crowd sighed, and the people wept. He lived to the age of sixty-nine. The disciples collected his remains and enshrined them. Biography of Shouxian of Dasheng Temple in Hengyang during the Song Dynasty Shishi Shouxian (disciple of Shakyamuni), whose surname was Qiu, was a native of Yongchun in Quanzhou. From a young age, he was intelligent and insightful, profound and sincere. He vowed to enter Jixiang Temple and be tonsured by a teacher. Later, he studied at the monastery of Chan Master Qiyunmen and understood the essentials of the mind. After going to Hengyang, he was recommended by the public to preach the Dharma. Those who wore patched robes and lived in simple huts were like hundreds of rivers converging in the morning and evening pool. Shouxian did not wear silk or cotton, only cloth clothes and leather pants. He never changed them throughout the year. He never lay down, but sat on a rattan bed, meditating all night. Except when someone asked questions, he would enlighten them with composure. During the Qiande era, he told the crowd, 'I have an unfulfilled vow, and my heart is not at peace.' The next day, he entered Nanyao Mountain and threw himself to feed the tigers. The disciples went to search and found only the leather pants wrapped around his legs. After cremation, countless relics were obtained. He lived to the age of seventy-four. Now his remains are buried in a small stupa. Biography of Shi Yun of Prajna Temple on Mount Tiantai during the Song Dynasty Shishi Yun (disciple of Shakyamuni), was a native of Jinhua. His nature was sincere and straightforward.
不好封植。遇事屬情有多訐直。樑龍德中與德韶禪師結侶遐征。游訪名師勝境。至於北代清涼山冥心巡禮。后登蒼梧野陟祝融峰。然韶師或隨或否。回于浙來還棲息韶師法會。其為人也稠人廣眾往往滑稽。有好戲噱者則狎之膠漆如也。故高達之者置之於度外矣。唯韶師默而識之。謂人曰。蘊公癡狂吾不測其邊際焉。因有疾求僧作懺悔文。誦經及密咒。各論幾百藏為度。方知其密持之不懈。嘗謂道友曰。吾生無益於人慾投宴坐峰不然石樑下。所愿早預賢聖之儔也。其道友多沮其計。以開寶六年七月內無疾坐終。如入禪定。時炎蒸停屍二七日。身無欹側竅無氣穢。及遷神座就寺之東隅阇維。煨燼中收舍利外舌根不壞。灰寒拾之如紅芙蕖色。柔軟可憐。或曰。伊僧別無奇異。此物偶存。乃重燔爇其舌。隨同火色。遲久還如蓮葉。遂議結小塔于寺中緘藏。後有不信者。重燒鍛凡數十過矣。蘊生不言姓氏年齒。人以貌取之。則年八十餘矣。
宋杭州真身寶塔寺紹巖傳
釋紹巖。俗姓劉。雍州人也。母張氏始娠夢寤甚奇。及生也神姿瑰偉。至長也器度宏深。七歲苦求出家于高安禪師。十八進具於懷暉律師。凡百經書覽同溫習。自是游諸方聖蹟。洎入吳會棲息天臺四明山。與德韶禪師共決疑滯于臨川益公。遂于錢塘湖水
【現代漢語翻譯】 現代漢語譯本： 他不太適合安頓下來。遇到事情，因為性情的原因，常常有很多直率的言辭。在梁朝龍德年間，與德韶禪師結伴遠遊，尋訪名師和勝地。到達北代的清涼山，靜心巡禮。後來又登上蒼梧山，攀登祝融峰。然而德韶禪師有時跟隨，有時不跟隨。返回浙江后，他仍然棲息在德韶禪師的法會中。他這個人，在人多的時候常常顯得滑稽。喜歡開玩笑的人則與他親密得如同膠漆一般。所以那些高尚的人就把他置之度外了。只有德韶禪師默默地瞭解他，對人說：『蘊公（Yun Gong）癡狂，我無法測度他的邊際啊。』後來他生病了，請求僧人為他做懺悔文，誦經以及持誦密咒，各自都說要做幾百藏來超度。人們這才知道他秘密地堅持修行不懈怠。他曾經對道友說：『我活著對人沒有益處，想要投身到宴坐峰，不然就在石樑下。所希望的是早日加入賢聖的行列。』他的道友大多勸阻他的計劃。在開寶六年七月，他無疾而終，如同進入禪定一般。當時天氣炎熱，停屍兩個七天，身體沒有傾斜，孔竅沒有穢氣。等到遷移神座到寺廟的東邊角落進行火化，在灰燼中收取捨利，外表舌根沒有損壞。灰燼寒冷后拾起來，顏色如同紅色的芙蕖花，柔軟可愛。有人說：『這個僧人沒有什麼奇異之處，這東西是偶然存在的。』於是又重新焚燒他的舌頭，隨著火焰的顏色變化。過了很久，仍然像蓮葉一樣。於是商議在寺中建造小塔來封藏。後來有不相信的人，重新燒煉了幾十次。蘊生（Yun Sheng）沒有說過自己的姓氏年齡。人們根據他的外貌來判斷，大概有八十多歲了。
宋杭州真身寶塔寺紹巖（Shao Yan）傳
釋紹巖（Shi Shao Yan），俗姓劉，雍州人。他的母親張氏開始懷孕時，夢境非常奇異。等到出生時，神態姿容瑰麗雄偉。長大后，器宇宏大深沉。七歲時苦苦哀求在高安禪師（Gao An Chan Shi）處出家。十八歲在懷暉律師（Huai Hui Lu Shi）處受具足戒。所有的經書都像溫習一樣瀏覽。從此遊歷各地的聖蹟。到了吳地，棲息在天臺山、四明山。與德韶禪師（De Shao Chan Shi）共同在臨川益公（Lin Chuan Yi Gong）處解決疑問。於是在錢塘湖畔...
【English Translation】 English version: He was not well-suited to settling down. When encountering matters, due to his temperament, he often had many straightforward words. During the Longde era of the Liang Dynasty, he traveled far with Chan Master Deshao (De Shao Chan Shi), seeking out famous teachers and scenic spots. Arriving at Mount Qingliang (Qingliang Shan) in Northern Dai, he mindfully circumambulated. Later, he ascended Mount Cangwu (Cangwu Shan) and climbed Mount Zhurong (Zhurong Feng). However, Chan Master Deshao sometimes followed and sometimes did not. Returning to Zhejiang, he still resided in Chan Master Deshao's Dharma assembly. This person, in crowded places, often appeared comical. Those who liked to joke were as close to him as glue. Therefore, those of high moral standing disregarded him. Only Chan Master Deshao silently understood him, saying to people, 'Monk Yun (Yun Gong) is crazy; I cannot fathom his limits.' Later, he fell ill and requested monks to write repentance texts for him, recite scriptures, and chant secret mantras, each saying they would do hundreds of 'zang' (collections of scriptures) to liberate him. Only then did people realize that he secretly persisted in his practice without懈怠. He once said to his fellow practitioners, 'My life is of no benefit to others; I want to throw myself into Yanzuo Peak (Yanzuo Feng), or else under the Stone Bridge (Shi Liang). What I hope for is to join the ranks of the wise and holy early.' His fellow practitioners mostly dissuaded him from his plan. In the seventh month of the sixth year of Kaibao, he passed away without illness, as if entering samadhi. At that time, the weather was hot, and his body was kept for two weeks, without tilting, and his orifices had no foul odor. When the spirit seat was moved to the eastern corner of the temple for cremation, relics were collected from the ashes, and the root of his tongue on the outside was not damaged. After the ashes cooled, when picked up, the color was like a red lotus flower, soft and lovely. Someone said, 'This monk has nothing strange; this thing exists by chance.' So they re-burned his tongue, changing with the color of the flame. After a long time, it was still like a lotus leaf. So they discussed building a small pagoda in the temple to seal it. Later, there were unbelievers who re-smelted it dozens of times. Yun Sheng (Yun Sheng) did not say his surname or age. People judged him by his appearance, and he was probably over eighty years old.
Transmission of Shao Yan (Shao Yan) of True Body Pagoda Temple in Hangzhou, Song Dynasty
釋 Shao Yan (Shi Shao Yan), whose lay surname was Liu, was from Yongzhou. His mother, Zhang, had a very strange dream when she first became pregnant. When he was born, his appearance was magnificent and majestic. When he grew up, his demeanor was grand and profound. At the age of seven, he begged to leave home at Chan Master Gao'an's (Gao An Chan Shi) place. At the age of eighteen, he received the full precepts from Vinaya Master Huaihui (Huai Hui Lu Shi). He browsed all the scriptures as if reviewing them. From then on, he traveled to holy sites everywhere. Arriving in Wu, he resided in Mount Tiantai (Tiantai Shan) and Mount Siming (Siming Shan). Together with Chan Master Deshao (De Shao Chan Shi), he resolved doubts with Yigong of Linchuan (Lin Chuan Yi Gong). So at the edge of West Lake (Qiantang Lake)...
心寺掛錫。恒諷持法華經無晝夜。俄感陸地庭間生蓮華。舉城人瞻矚。巖亟命搴而蹂之。以建隆二年辛酉。經愿云滿誓同藥王。焚身以供養。時漢南國王錢氏。篤重歸心苦留乃止。尋潛遁投身曹娥江。用飼魚腹。會有漁者拯之。云有神人扶足求溺弗可。衣敷水面而驚濤迅激。巖如坐寶臺。然。水火二緣俱為未濟。恒怏惋其懷。乃於越法華山安置。續召于杭塔寺造上方凈院以居之。開寶四年七月有疾不求藥石。作偈累篇示門徒曰。吾誦經二萬部。決以安養為期。跏趺坐亡。享齡七十三。法臘五十五。喪事官供茶毗于龍井山。獲舍利無算。遺骨若玉瑩然。遂收合作石函置於影堂。大寧軍節度使贈太師孫承祐為碑紀述焉。
宋天臺山文輦傳
釋文輦。永嘉郡平陽人也。邂逅求師受業于金華。納具足律儀畢翹勤篤勵。三乘之學一皆染漸。因往縉雲明昭禪師法會。不事繁云。揚眴之間決了無滯。末遇天臺山德韶禪翁唱宗一大師之道。輦復諦受無疑。不為異緣牽轉。故三十載隨韶師聽其進否。嘗謂人曰。悟入之緣猶蠖屈之於葉也。食黃則身黃。食蒼則身蒼。其屈伸之狀無變。吾初見明昭乃若是。今學玄沙又如是。此所謂殊涂而同歸。今更取佛言為定量之。乃覽大藏經三週遍。自是已來逍遙無滯。以太平興國三年。忽自
【現代漢語翻譯】 現代漢語譯本： 釋巖，在心寺掛單。日夜不停地誦讀《法華經》。不久，他感到陸地庭院間生出蓮花。全城的人都來觀看。釋巖急忙命令人拔掉並踩爛它。在建隆二年辛酉年，他發願說經已滿，誓願效仿藥王菩薩，焚燒自身以供養。當時漢南國王錢氏，非常敬重他，苦苦挽留才作罷。之後他悄悄地遁身投入曹娥江，用自己的身體餵魚。恰好有漁夫救了他，說有神人扶著他的腳，想讓他沉下去都做不到。他的衣服鋪在水面上，但驚濤駭浪迅速激盪，釋巖卻像坐在寶座上一樣安然無恙。然而，水火二緣都未能成功。他一直對此感到遺憾。於是他在越地的法華山安頓下來。後來被召到杭州塔寺建造上方凈院居住。開寶四年七月生病，不尋求藥物治療。寫了多篇偈語給門徒說：『我誦經二萬部，決定以求生安養凈土為目標。』然後他跏趺坐化圓寂，享年七十三歲，僧臘五十五年。喪事由官府提供，在龍井山火化，獲得了無數舍利。遺骨像玉一樣晶瑩剔透。於是將舍利收集起來，放入石函中，安置在影堂。大寧軍節度使、贈太師孫承祐為他撰寫碑文記載此事。 釋文輦，是永嘉郡平陽人。偶然遇到老師，跟隨他學習。受了具足戒后，他勤奮努力。對三乘佛法都廣泛涉獵。後來前往縉雲明昭禪師的法會。他不追求繁瑣的言辭，在揚眉瞬目之間就決斷了，沒有絲毫滯礙。最後遇到天臺山德韶禪師宣揚智者大師的教義。文輦又仔細接受，沒有絲毫懷疑，不被其他因緣所牽動。因此三十年跟隨德韶禪師，聽從他的指示。他曾經對人說：『悟入的因緣就像尺蠖在葉子上一樣。吃了黃色的東西，身體就變成黃色；吃了青色的東西，身體就變成青色。它屈伸的狀態沒有改變。我最初見到明昭禪師就是這樣，現在學習玄沙禪師也是這樣。』這就是所謂的殊途同歸。現在更要以佛的言語作為衡量標準。於是他閱讀大藏經三遍。從此以後逍遙自在，沒有滯礙。在太平興國三年，忽然自己...
【English Translation】 English version: Shi Yan, stayed at Xin Temple. He recited the Lotus Sutra day and night without ceasing. Soon, he sensed lotus flowers growing in the courtyard on land. People from the entire city came to admire them. Yan hurriedly ordered people to pull them out and trample on them. In the year Xin You of the Jianlong era (961 AD), he vowed that his sutra recitation was complete and pledged to emulate Bodhisattva Bhaisajyaraja (Medicine King), burning his body as an offering. At that time, King Qian of Hánnán (Wuyue Kingdom), deeply respected him and pleaded with him to stay, which he eventually did. Later, he secretly threw himself into the Cao'e River to feed the fish. Coincidentally, a fisherman rescued him, saying that a divine being was holding his feet, preventing him from drowning. His clothes spread on the water's surface, but the turbulent waves surged rapidly, yet Yan remained unharmed as if sitting on a jeweled platform. However, both water and fire failed to achieve their purpose. He constantly regretted this. So he settled down at Mount Tiantai's Lotus Flower Mountain. Later, he was summoned to Hangzhou's Pagoda Temple to build the Upper Pure Courtyard to reside in. In July of the fourth year of the Kaibao era (971 AD), he fell ill and did not seek medicine. He wrote several verses to his disciples, saying: 'I have recited the sutras 20,000 times, and I am determined to be reborn in the Pure Land of Amitabha.' Then he sat in the lotus position and passed away, at the age of seventy-three, with fifty-five years as a monk. The funeral was provided by the government and cremation took place at Longjing Mountain, obtaining countless sariras (relics). The remaining bones were as clear as jade. So the sariras were collected and placed in a stone box, which was placed in the shadow hall. Sun Chengyou, the military commissioner of Daining and Grand Tutor, wrote an inscription on a stele to record this event. 釋文輦 (Shì Wénniǎn), was a native of Pingyang in Yongjia Prefecture. He happened to meet a teacher and followed him to study. After receiving the complete precepts, he was diligent and assiduous. He extensively studied the teachings of the Three Vehicles. Later, he went to the Dharma assembly of Chan Master Mingzhao (明昭) of Jinyun. He did not pursue verbose language, and between raising an eyebrow and blinking an eye, he made decisions without any hesitation. Finally, he encountered Chan Master Deshao (德韶) of Mount Tiantai, who propagated the teachings of Great Master Zhiyi (智者大師). Wenlian carefully accepted them without any doubt, and was not swayed by other causes and conditions. Therefore, for thirty years, he followed Chan Master Deshao, listening to his instructions. He once said to people: 'The cause and condition of enlightenment is like a looper worm on a leaf. If it eats yellow, its body turns yellow; if it eats green, its body turns green. Its state of contraction and expansion does not change. That's how I was when I first met Chan Master Mingzhao, and that's how I am now studying Chan Master Xuansha (玄沙).' This is what is meant by different paths leading to the same destination. Now, we should take the Buddha's words as the standard of measurement. So he read the entire Tripitaka three times. From then on, he was free and unhindered. In the third year of the Taiping Xingguo era (978 AD), suddenly he...
操其斧。言伐其檀。巧結玲瓏重攢。若題湊焉。號曰浮圖。中開戶入內趺坐。自持火炬。誓之曰。以此殘喘焚之供養十方佛諸聖賢。言訖發焰亙空。其煙五色旋轉氤氳。猶聞誦經之聲。須臾始絕觀者號哭。灰寒收舍利不知顆數。春秋八十四。初輦嘗謂善建寺僧說。吾死已無占伽藍可食之地。弗如自焚供養。望諸賢此時聚柴𧂐下唸佛助我往生。只此相煩耳。今善建寺中累石為小塔焉。
系曰。小乘教以自殺犯重戒前諸方便罪。是以無敢操炬就燎者。然自殺二例。一畏殺。須結蘭吉。二愿往生。強猛之心命終身往。蘭吉可能作礙邪。複次大心一發百年闇室一燈能破。何罪之有。是故行人無以小道而拘大根者乎。
宋臨淮普照王寺懷德傳
釋懷德。本江南人也。髫年離俗謹愿飾身。誦通法華經得度。自爾雖登講肆終以誦持為專務。晚游泗上禮僧伽塔像。屬今上遣高品李神福赍幡華上供。並感應舍利至葬于新塔下基深窟中。德遂誓焚軀供養。先罄舍衣囊供身之物。齋僧一中。然後自衣紙服身纏油蠟禮辭僧眾。手持雙燭登柴𧂐中。發火誦經。觀者莫不揮涕。德至火熾熛高。其身聊側。猶微聞誦經之聲。一城之人無不悲悼者。淘汰舍利甚多。乃太平興國八年四月八日也。使臣回奏。上為之動容焉。論曰。界系之
牢不無我所。浮生之命連在色身。皆自貴而輕他。悉己多而彼少。而增靳固。但長慳貪。若驪龍之吝珠。猶𤛆牛之愛尾。孔惜翠羽麝護香臍也。其如儒氏彝倫孔門徽典。以己私之饑體曰父母之髮膚。不敢毀傷恒知保慎。復有好自標遇三年不見於門生。且事尊嚴一坐不垂於堂廡。及乎心遊方外教脫域中。或大善之克成。非小愆之能絆。許友以死殺身成仁。漸契不拘將鄰直道。至有黜禮樂薄忠信去健羨飲淳和。乃有洗耳辭榮抱石沉水。與儒則一倍相反。于釋則分寸相鄰佛乃為物捐軀利生損命。與其不拔脛毛為利也。伏臘殊時。與其惜父母之親體也。參辰各見如此乃驗教之深淺行之是非。譬猶出泉貨而既多入息利而不少。我世尊因地也。初唯減口次則脫身。車服越共弊之心。像馬過借人之乘。輟食菜之地判受封之成。用若拂塵舍猶脫屣。複次唼膚待飫剜自副求。或指然一燈。或身均百臠。救羸虛之虎。化長偉之魚。因超劫歸彌勒之前。先成佛享釋迦之位。皆從旋習始外財而終內財。及熟善根變難捨而成易舍。夫輟外財外財難捨。難捨凡夫也。捐內財內財易棄。易棄菩薩也。須知三世諸佛同贊此門。是真實修。是第一施。豈不見僧崖菩薩安詳陟于柴樓。大志道人慷愷焚其腕骨。人皆難色。彼有易容。蓋累世之曾為。致今生之又
舍。舍而復舍。估七寶以非珍。空而又空。以三輪之絕軌。乘茲度岸。是曰真歸。得金剛堅固之身。留玉粒馱都之應。今之錄也。藏則當乎炎暑裸喂蚊虻。壽則試其浮圖坐中圓寂。定蘭感天王而還眼。鴻休拒大盜以償冤。明飼獸而破慳。超然燈而燼指。加其舌根不壞身溺不沈。入薪塔而。自焚露赤軀而受咋。以前諸德也。念業異熟為所依趣。知身是幻幻體何憑。悟質如漚漚形暫起。幻從心造假偽相尋。漚散水澄浮沉互有。是故大聖幾生所計。小乘潤生盡期。貴息苦依思除我倒。非謂視同糠秕觀若塵炱。譬之寄習學于茅廬附彎弧于土垛。為選登云之路。為求出塞之功。然後賜宅一區門羅八戟。方雲貴土始利封侯。以其乳哺之囊轉得那羅之器。亦復如是或曰。用斯聲教化我中華。得非韓吏部所患非楊即墨而況加其佛乎。攻乎異端斯害孔熾。對曰。正談仁義則道德相懸。正說苦空則忠信可薄。還借韓之譬況。坐井窺天非天之咎。孔門大旨未能知生焉能知死。莊子曰。勞我以生息我以死。若觀鼓盆而歌似知不死焉。二教曾不言人死神明不滅。隨其善惡業緣受報。故有好醜。若由業因也。是用將粗易細以弱商強售莧陸之脆形。博華鬘之珍服。既熏當種而起現行。生勝已生報強前報。刳肉眼而招佛眼。割凡軀而貿金軀。尼拘之子至
微。蔭車之形不少。是為真語。非謂食言。菩薩利他適足以學。或曰。夫行然煉。善人則不疑。其有不善之人。慣嘗刲割。謂疼痛。為詼諧。堪受凌遲。謂炙炮為戲劇。或敩人而偶作。或誑世而強為。此則栽何善根。自求辛螫耳。對曰。雖則頑民喜忍惡少耐傷。且經念以然燒。或淺誠而餵飼。冥招善報。已種良因。以浮泛心得浮泛報。昔有女子戲披袈裟。婆羅門醉著法服。其緣會遇道果終成也。或曰。義凈傳譯重累再三。今勿然煉。伊人親游西域備熟方宜。至乎教乘罔不詳究。不許毀傷何邪。對曰。此專縛阿笈摩之教。安能沮壞摩訶衍法耶。設或略舍內財決定當圓檀度。故莊嚴論云。若能施自身命則為希有。成菩薩檀度也。將知四輪出世十善行時。有道則堯下足淳民。奉孝則曾家生令子。我聖上踐祚之四載。兩浙進阿育王盛釋迦佛舍利塔。初于滋福殿供養。后迎入內道場。屢現奇瑞。八年二月望詔于開寶寺樹木浮圖僅登于尺。先藏是塔于深甃中。此日放神光亙燭天壤。時黑白眾中有煉頂指者。有然香炷者。宣賜物有差。茍非大權菩薩大福天王。安能激勸下民而捐身寶者乎。直令此地螺髻見而珍寶成。還覺其時鷲峰凈而土田變。范云綴史紀數色之徴祥。王劭編文書幾州之葬塔。隋分舍利。唐瘞真身。比乎我朝。田隴與鐵
【現代漢語翻譯】 現代漢語譯本： 問：即使是極小的陰影，也像車蓋一樣能起到遮蔽作用，這才是真實不虛的話語，而不是食言。菩薩利益他人，恰恰是學習的機會。有人說：『如果行為像燃燈煉身那樣，善良的人自然不會懷疑。但那些不善良的人，習慣了切割身體，把疼痛當作玩笑，能忍受凌遲，把炙烤當作戲劇，或者模仿別人偶爾做做，或者欺騙世人勉強為之，這樣又能種下什麼善根，只不過是自討苦吃罷了。』 答：即使是頑劣的百姓喜歡忍受痛苦，惡劣的少年能夠忍受傷害，並且經過唸誦，用火燒身，或者以淺薄的誠意供養，也能在冥冥之中招來善報，已經種下了良好的因緣。用浮泛的心去求，也只能得到浮泛的報應。過去有女子戲耍披上袈裟，婆羅門醉酒穿上僧袍，這種因緣際會，最終也能成就道果。 有人說：『義凈（Yijing，唐代僧人）的翻譯反覆強調不要燃燈煉身。他親自遊歷西域，對當地的風俗習慣非常熟悉，對於佛教的教義沒有不詳細研究的。為什麼不允許毀傷身體呢？』 答：這只是拘泥於《阿笈摩經》（Āgama，早期佛教經典）的教義，怎麼能阻礙大乘佛法呢？即使稍微捨棄身外的財物，也必定能夠圓滿佈施的功德。所以《莊嚴論》（Mahāyānasūtra-alaṃkāra，無著菩薩的著作）說：『如果能夠佈施自己的生命，那就是非常稀有的，成就菩薩的佈施。』 要知道，四輪王（轉輪聖王）出世，推行十善的時候，有道德的堯帝治理下，百姓淳樸善良；曾參（Zeng Shen，孔子的弟子，以孝著稱）的家庭就生出孝順的兒子。我皇上登基的第四年，兩浙地區進獻了阿育王（Ashoka，印度孔雀王朝的國王）建造的盛放釋迦牟尼佛（Shakyamuni Buddha）舍利的寶塔，最初在滋福殿供養，後來迎入內道場，多次顯現奇異的祥瑞。第八年二月十五日，皇帝下詔在開寶寺建造的樹木佛塔只有一尺高，先將這座塔藏在深井中，這天放出神光，照亮了整個天地。當時僧俗大眾中，有燃頂指的，有燃香炷的，朝廷根據情況給予賞賜。如果不是大權菩薩（Mahābala，具有大威力的菩薩）和大福天王（Mahābhaga，具有大福報的天神），怎麼能夠激勵百姓捐獻自身呢？ 直接讓這片土地上的螺髻（頭髮）顯現，珍寶自然成就；還覺得那時靈鷲峰（Gṛdhrakūṭa，釋迦牟尼佛說法之地）清凈，土地也發生了變化。范云（Fan Yun，南朝梁的史學家）撰寫史書，記載了多種祥瑞的徵兆；王劭（Wang Shao，北宋文學家）編撰文章，記錄了幾個州埋葬佛塔的情況。隋朝分發舍利，唐朝埋葬真身，與我朝相比，田地和鐵
【English Translation】 English version: Question: Even the smallest shade, like that of a cart cover, is enough to provide shelter. This is true speech, not breaking one's word. A Bodhisattva benefits others, which is precisely an opportunity for learning. Some say: 'If the actions are like burning lamps and refining the body, good people will naturally not doubt it. But those who are not good, who are accustomed to cutting their bodies, treating pain as a joke, able to endure slow slicing, and considering roasting as a drama, or imitating others occasionally, or deceiving the world by forcing themselves to do it, what good roots can they plant? They are only asking for bitterness.' Answer: Even if stubborn people like to endure pain, and wicked youths can withstand injury, and through recitation and burning of the body, or with shallow sincerity offering nourishment, they can secretly attract good rewards and have already planted good causes. With a superficial mind seeking, one can only receive superficial rewards. In the past, a woman playfully donned a kasaya (袈裟, Buddhist robe), and a Brahmin drunkenly wore monastic robes. Such coincidences can ultimately lead to the attainment of the Way. Someone says: 'Yijing (義凈, a Tang Dynasty monk) in his translations repeatedly emphasized not burning lamps and refining the body. He personally traveled to the Western Regions and was very familiar with local customs. He thoroughly studied the teachings of Buddhism. Why is it not allowed to harm the body?' Answer: This is merely adhering to the teachings of the Āgama (阿笈摩經, early Buddhist scriptures). How can it hinder Mahayana Buddhism? Even slightly giving up external possessions will surely perfect the merit of generosity. Therefore, the Mahāyānasūtra-alaṃkāra (莊嚴論, a work by Bodhisattva Asaṅga) says: 'If one can give up one's own life, that is extremely rare and perfects the generosity of a Bodhisattva.' Know that when the four wheel-turning kings (轉輪聖王, Chakravartin) appear in the world and promote the ten virtues, under the rule of the virtuous Emperor Yao, the people are simple and kind; the family of Zeng Shen (曾參, a disciple of Confucius known for his filial piety) produces filial sons. In the fourth year of my Emperor's reign, the Liangzhe region presented a precious pagoda built by King Ashoka (阿育王, an Indian Mauryan dynasty king) containing the relics of Shakyamuni Buddha (釋迦牟尼佛). It was initially enshrined in the Zifu Hall and later moved to the inner monastery, repeatedly manifesting extraordinary auspicious signs. On the fifteenth day of the second month of the eighth year, the Emperor decreed that the wooden pagoda built at Kaiyuan Temple was only one foot tall. The pagoda was first hidden in a deep well, and on that day, it emitted divine light, illuminating the entire world. At that time, among the monastic and lay communities, there were those who burned the tops of their heads and fingers, and those who burned incense sticks. The court bestowed rewards according to the circumstances. If not for the Bodhisattva Mahābala (大權菩薩, a Bodhisattva with great power) and the Deva Mahābhaga (大福天王, a Deva with great blessings), how could they inspire the people to donate their own bodies? Directly causing the ushnisha (螺髻, hair whorl) on this land to appear, treasures naturally come into being; one still feels that at that time, Vulture Peak (Gṛdhrakūṭa, 靈鷲峰, the place where Shakyamuni Buddha preached) was pure, and the land also changed. Fan Yun (范云, a historian of the Southern Liang Dynasty) wrote history, recording various auspicious omens; Wang Shao (王劭, a Northern Song Dynasty writer) compiled articles, recording the burial of pagodas in several states. The Sui Dynasty distributed relics, and the Tang Dynasty buried the true body. Compared to our dynasty, the fields and iron
圍爭其疆畔耳。此篇所載。成傳開宗。令能忍難忍之人既亡若在。使捨身受身之者雖死猶生。圖五芝于草木之前。列四瑞于鱗毛之表。詩曰。儀刑文王。萬邦作式者也。
宋高僧傳卷第二十三 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第二十四
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
讀誦篇第八之一(正傳二十一人附見三人)
隋行堅傳
釋行堅者。未知何許人也。常修禪觀節操惟嚴。偶事東遊路出泰山。日之夕矣。入岳廟謀之度宵。令曰。此無別舍。唯神廊廡下可以然而來寄宿者必罹暴死之殃。吾師籌之。堅曰。無苦。不得已從之。為藉藁于廡下。堅端坐誦經。可一更聞屋中環𤧑之聲。須臾神出。衣冠甚偉部從焜煌。向堅合掌。堅曰。聞宿此者多死。豈檀越害之耶。神曰。遇死者特至聞弟子聲而自死焉。非殺之也。愿師無慮。堅固延坐談說。如食頃間因問之曰。世傳泰山治鬼。寧有之邪。神曰。弟子薄福有之。豈欲見先亡乎。堅曰。有兩同學僧已死。愿得見之。神問其名曰一人已生人間。一人在獄受對。不可喚來。師就可見也。堅聞甚悅。因起出不遠而至一處見獄火光焰甚熾。使者引堅入墻院中。遙見一人。在火中號呼不能言語。形變不
【現代漢語翻譯】 （他們）爭奪（信仰的）疆界和邊畔罷了。此篇所記載的，成就了傳記開創的宗旨，使能夠忍受難以忍受之事的人，即使去世也彷彿仍然存在；使捨棄自身利益而為他人的人，即使死去也如同活著。在草木之前描繪五種靈芝的影象，在有鱗毛的動物中列舉四種吉祥的象徵。《詩經》說：『傚法文王的德行，天下萬國都以他為榜樣。』
《宋高僧傳》卷第二十三 大正藏第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第二十四
宋左街天壽寺通慧大師賜紫沙門贊寧（Zanning，人名）等奉 敕撰
讀誦篇第八之一（正傳二十一人附見三人）
隋 行堅（Xingjian，人名）傳
釋行堅（Xingjian，人名）法師，不知道是哪裡人。他經常修習禪定觀想，節操非常嚴謹。一次偶然向東遊歷，路過泰山。天色已晚，進入岳廟，想要在那裡過夜。廟祝說：『這裡沒有別的住所，只有神廊的廂房可以暫住，然而來這裡寄宿的人必定會遭受暴死之禍。』行堅法師考慮了一下，說：『沒關係。』不得已就聽從了廟祝的安排，在廂房下鋪了些稻草。行堅法師端坐誦經。大約過了一更時分，聽到屋中發出環珮的聲音。不久，神出現了，衣冠非常華麗，隨從眾多，光彩奪目。神向行堅法師合掌。行堅法師說：『聽說住在這裡的人大多會死，難道是檀越（Danyue，施主）您害了他們嗎？』神說：『遇到死去的人，特別是因為聽到弟子的聲音而自己死去的，不是我殺害的。希望法師不要顧慮。』行堅法師於是邀請神坐下談話。大約過了一頓飯的時間，行堅法師就問神說：『世上傳說泰山掌管鬼魂，真有此事嗎？』神說：『弟子福薄，確實有此事。您想見見已故的人嗎？』行堅法師說：『我有兩位同學僧人已經去世，希望能見到他們。』神問他們的名字，說：『其中一人已經轉生人間，一人在監獄裡接受審判，不能叫他來。法師您可以自己去見他。』行堅法師聽了非常高興。於是起身出去，走了不遠就到了一處地方，看到監獄的火光非常熾盛。使者引導行堅法師進入墻院中。遠遠地看見一個人，在火中號叫，不能說話，形體都變了。
【English Translation】 They are merely contending for the borders and boundaries (of faith). This chapter records the establishment of the biography's purpose, enabling those who can endure the unendurable to seem present even in death, and allowing those who sacrifice themselves for others to live on even after dying. It depicts images of five kinds of lingzhi (five kinds of auspicious fungus) before plants and enumerates four auspicious symbols among scaled creatures. The Book of Poetry says, 'He patterned himself after King Wen, and all the states took him as their model.'
Song Dynasty Biographies of Eminent Monks, Volume 23 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks
Song Dynasty Biographies of Eminent Monks, Volume 24
Compiled by the Purple-Robed Shramana Zanning (Zanning, a personal name), Great Master of Universal Wisdom of Tianshou Temple on the Left Street of the Song Dynasty, by Imperial Order
Chapter 8.1 on Recitation (21 Proper Biographies with 3 Appended)
Biography of Xingjian (Xingjian, a personal name) of the Sui Dynasty
The Venerable Xingjian (Xingjian, a personal name), a monk, was of unknown origin. He constantly cultivated Chan meditation and contemplation, and his moral integrity was extremely strict. Once, he traveled east and passed by Mount Tai. As evening approached, he entered the Yue Temple, intending to spend the night there. The temple keeper said, 'There is no other lodging here; only the side rooms of the shrine can be used for temporary stay. However, those who stay here inevitably suffer violent death.' The Venerable Xingjian considered it and said, 'It's alright.' He had no choice but to follow the temple keeper's arrangement, spreading some straw in the side room. Xingjian sat upright and recited scriptures. After about one watch of the night, he heard the sound of jingling ornaments in the room. Soon, the deity appeared, with magnificent attire and a brilliant entourage. The deity put his palms together towards Xingjian. Xingjian said, 'I have heard that most of those who stay here die. Is it that you, Danyue (Danyue, a donor), harm them?' The deity said, 'Those who die, especially die of themselves upon hearing the disciple's voice; I do not kill them. I hope the master has no worries.' Xingjian then invited the deity to sit down and talk. After about the time it takes to eat a meal, Xingjian asked the deity, 'The world says that Mount Tai governs ghosts. Is this true?' The deity said, 'I have little merit, and this is indeed the case. Do you wish to see the deceased?' Xingjian said, 'I have two fellow monks who have already passed away. I wish to see them.' The deity asked for their names and said, 'One of them has already been reborn in the human realm, and the other is in prison undergoing trial and cannot be summoned. You can go and see him yourself.' Xingjian was very pleased to hear this. So he got up and went out, and soon arrived at a place where he saw the fiery light of the prison was very intense. The messenger led Xingjian into the walled courtyard. From afar, he saw a person, screaming in the fire, unable to speak, and his form was changed.
可復識而血肉焦臭令人傷心。堅不忍歷觀愍然求出。俄而在廟廡下。復與神坐如故。問曰。欲救同學有得理邪神曰。可能為寫法華經。必應得免。既而將曙。神辭僧入堂。旦而廟令視堅不死怪異之。堅去急報前愿。經寫裝畢赍而就廟宿。神出如初。歡喜禮拜慰問來意。以事告之。神曰。弟子知己師為寫經。始書題目。彼已脫免今生人間也。然此處不潔不宜安經。愿師還送入寺中。言訖天曉。辭決而去。則大業年中也。堅居處不恒。莫知終畢。
隋天臺山法智傳
釋法智者。不詳何許人也髫年離俗應法升壇。松直凌空玉堅絕污。凡百講肆靡不留神。晚歲以逕直之門莫如唸佛。每謂人曰。我聞經言。犯一吉羅。歷一中劫入于地獄。可信。又聞經說。一稱阿彌陀佛滅八十億劫生死重罪。則未之信。人難云。何故生大邪見。俱是佛言急須唸佛。久則三昧現前。乃於國清寺兜率臺上晝夜精勤唸佛。忽預辭道俗云。生西方去。令親識為吾設齋終日。于中夜無疾而化。時有金色光明來迎。照數百里江上船中。謂言天曉。遲久方明。始知智之往生矣。
唐京兆禪定寺慧悟傳
釋慧悟。未詳氏族。隱太白山中持誦華嚴經。服餌松木。忽於一時見一居士。來云。相請居士騰身入空。令悟于衣襟中坐攝以飛行至一道
【現代漢語翻譯】 現代漢語譯本：可以辨認出（屍體）而且血肉燒焦的氣味令人傷心。堅不忍心仔細觀看，可憐他們而請求離開。一會兒后在廟宇的廊下，又和神像一樣端坐著。問道：『想要救我的同學，有什麼道理可以做到嗎？』神說：『可以為他們書寫《法華經》，必定能夠得到解脫。』不久天將破曉，神向僧人告辭進入佛堂。第二天，廟裡的官員看到堅沒有死，感到奇怪。堅離開后趕緊去完成之前的誓願。經書抄寫完畢，裝好后帶著去廟裡過夜。神像出來，和之前一樣。歡喜地禮拜，慰問他的來意，把事情告訴了他。神說：『弟子知道師父為他們書寫經書，剛寫下題目，他們就已經脫離苦難，轉生人間了。然而這裡不乾淨，不適合安放經書。希望師父送回寺廟中。』說完天就亮了，告辭離去。那是大業年間的事情。堅居住的地方不固定，不知道最終的結局。
隋天臺山法智傳
釋法智，不知道是哪裡人。從小就離開世俗，遵循佛法登上法壇。像松樹一樣挺拔直立，像玉石一樣堅硬純潔。所有講經說法的地方，沒有不留心學習的。晚年認為通往解脫的捷徑莫過於唸佛。常常對人說：『我聽經書上說，犯一個吉羅（微小的罪），就要經歷一個中劫進入地獄，這是可信的。又聽經書上說，唸一聲阿彌陀佛（Amitabha Buddha）可以消除八十億劫生死輪迴的重罪，這我就不太相信了。』有人反駁說：『為什麼會產生這麼大的邪見？這兩者都是佛說的話，應該趕緊唸佛。』時間久了，三昧（Samadhi）就會顯現。於是他在國清寺兜率臺上，日夜精勤地念佛。忽然預先告訴寺里的僧人和信徒說：『我要往生西方極樂世界了。』讓親戚朋友為他準備齋飯一整天。半夜裡無疾而終。當時有金色的光明前來迎接，照亮了數百里江上的船隻，人們以為天亮了。過了很久才真正天亮，才知道法智已經往生了。
唐京兆禪定寺慧悟傳
釋慧悟，不知道他的姓氏。隱居在太白山中，持誦《華嚴經》（Avatamsaka Sutra），以松木為食。忽然有一天，看見一位居士前來，說：『請居士騰身入空。』讓慧悟坐在他的衣襟中，帶著他飛行到一條道路。
【English Translation】 English version: One could recognize them, and the smell of burnt flesh and blood was heartbreaking. Jian couldn't bear to watch closely, feeling pity for them, and requested to leave. After a while, under the temple's corridor, he sat as before with the deity. He asked: 'Is there a way to save my fellow students?' The deity said: 'It is possible to write the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) for them, and they will surely be freed.' Soon dawn was approaching, and the deity bid farewell to the monk and entered the hall. The next day, the temple official saw that Jian was not dead and found it strange. Jian left and hurried to fulfill his previous vow. The sutra was written and packed, and he took it to the temple to spend the night. The deity came out as before, joyfully bowing and inquiring about his intentions, and he told him the matter. The deity said: 'This disciple knows that the master is writing the sutra for them. As soon as the title was written, they were already freed from suffering and reborn in the human realm. However, this place is unclean and not suitable for placing the sutra. I hope the master will send it back to the temple.' After saying this, it dawned, and he bid farewell and left. That was during the Daye era. Jian's residence was not fixed, and his final fate is unknown.
Biography of Shì Fǎzhì of Tiantai Mountain in Sui Dynasty
Shì Fǎzhì, it is not known where he was from. He left the secular world at a young age and ascended the altar following the Dharma. He was as upright as a pine tree and as pure as jade. He paid close attention to all lectures and teachings. In his later years, he believed that the most direct path to liberation was reciting the Buddha's name. He often said to people: 'I have heard in the sutras that committing one kilas (minor offense) will lead to entering hell for one intermediate kalpa (aeon), which is believable. I have also heard in the sutras that reciting the name of Amitabha Buddha (Amitābha Buddha) once can eliminate the heavy sins of eighty billion kalpas (aeons) of birth and death, which I do not quite believe.' Someone retorted: 'Why do you have such a great heretical view? Both are the words of the Buddha, you should quickly recite the Buddha's name.' After a long time, Samadhi (concentration) will manifest. Therefore, he diligently recited the Buddha's name day and night on the Tushita (Tuṣita) platform of Guoqing Temple. Suddenly, he foretold to the monks and believers in the temple: 'I am going to be reborn in the Western Pure Land.' He asked relatives and friends to prepare a vegetarian meal for him all day. In the middle of the night, he passed away without illness. At that time, golden light came to greet him, illuminating the ships on the river for hundreds of miles, and people thought it was dawn. It was not until a long time later that it truly dawned, and they realized that Fǎzhì had been reborn.
Biography of Shì Huìwù of Chanding Temple in Jingzhao of Tang Dynasty
Shì Huìwù, his family name is unknown. He lived in seclusion in Mount Taibai, reciting the Avatamsaka Sutra (Avataṃsaka Sūtra) and eating pine wood. Suddenly, one day, he saw a layman come and say: 'Please, recluse, ascend into the sky.' He had Huìwù sit in his lapel and flew him to a road.
場。見五百異僧翔空而至。悟奄就末行。居士語曰。師受持華嚴是佛境界。何得於小聖下坐。遂卻引於半千人之上。齋訖居士曰。本所齋意在師一人。雖有五百羅漢來食。皆臨時相請耳。齋訖遂送還本處。有如夢覺。即高宗永徽年中也。
唐京兆大慈恩寺明慧傳
釋明慧。不知何許人也。簡默恭己約志蠲明。耐乎寒餒誓求大乘。精進之鎧介躬。睡眠之魔退跡。是以初中后夜唸誦經行。時玄奘三藏在京兆北坊部玉華宮翻大般若經畢。麟德元年示滅。其夜子時慧旋繞佛堂。忽見北方有白虹四道從北亙南橫跨東並直勢貫慈恩塔院歷歷分明。慧心怪焉。即自唸曰。昔如來滅度。白虹十二道。從西貫于太微。於是有雙林之滅。今有此相將非玉華法師有無常事邪。申旦向眾述其所見。眾咸怪之。至九日兇問至京。正符所見。慧彌增篤勵。老而無懈。未知終所。
唐太原府崇福寺慧警傳
釋慧警。姓張氏。祁人也。少而聰悟襁褓能言。二親鞠愛。鄰黨號為奇童。屬新譯大云經。經中有懸記女主之文。天后感斯聖莂。酷重此經。警方三歲有教其誦通。其含嚼紆鬱調致天然也。遂徹九重乃詔諷之。帝大悅撫其頂。敕授紫袈裟一副。后因出家。氣貌剛介學處堅固充本寺上座。拯頓頹綱人皆畏憚。或於街陌見二眾失
【現代漢語翻譯】 現代漢語譯本： 場地已經準備好。看見五百位奇異的僧人翔空而來。悟奄就坐在末位。一位居士說道：『法師您受持《華嚴經》，那是佛的境界，怎麼能坐在小乘聖者的下座呢？』於是將他引到這五百人之上。齋飯完畢后，居士說：『我原本齋僧的用意只在於法師您一人。雖然有五百羅漢來吃飯，都是臨時邀請的。』齋飯完畢后，就送他們回到原來的地方，就像從夢中醒來一樣。這件事發生在唐高宗永徽年間。 唐京兆大慈恩寺明慧傳 釋明慧，不知道是哪裡人。他沉默寡言，恭敬約束自己，立志于闡明佛法。忍受得了寒冷飢餓，發誓要求得大乘佛法。他身披精進的鎧甲，讓睡眠的魔障退避三舍。因此，無論是初夜、中夜還是后夜，他都在念誦經文和經行。當時，玄奘（Xuanzang）三藏在京兆北坊的玉華宮翻譯完《大般若經》。麟德元年圓寂。那晚子時，明慧圍繞佛堂。忽然看見北方有四道白虹，從北向南橫跨東方，筆直地貫穿慈恩寺塔院，清晰分明。明慧心中感到奇怪，就自己想道：『過去如來佛滅度時，有十二道白虹，從西貫穿太微星。於是有了雙林入滅之事。現在有這樣的景象，莫非是玉華宮的法師有無常之事要發生了嗎？』天亮后，他向眾人講述了自己所見到的景象，眾人都感到奇怪。到了第九天，兇訊傳到京城，完全應驗了他所見到的景象。明慧更加堅定地努力修行，年老也沒有懈怠。不知道他最終的歸宿在哪裡。 唐太原府崇福寺慧警傳 釋慧警，姓張，是祁縣人。他從小就聰明，還在襁褓中就能說話。父母非常疼愛他，鄰里鄉黨都稱他為奇童。當時新翻譯了《大云經》，經中有懸記女主的文字。武則天（Tian Hou）感應到這種聖瑞，非常重視這部經。慧警三歲時，有人教他誦讀，他就能背誦通順。他含蓄委婉的語調，是天生的。於是傳到了朝廷，皇帝下詔讓他諷誦。皇帝非常高興，撫摸著他的頭頂，敕令賞賜他一件紫袈裟。後來他出家了。他氣宇軒昂，學識淵博，在寺中擔任上座。匡正寺規，人們都敬畏他。有時在街上看到僧人爭鬥，就上前勸解。
【English Translation】 English version: The site was ready. He saw five hundred extraordinary monks flying in the sky. Wu Yan took the last seat. A layman said, 'Master, you uphold the Huayan Sutra (Avatamsaka Sutra), which is the realm of the Buddha. How can you sit below the Hinayana (small vehicle) saints?' So he was led above the five hundred people. After the meal, the layman said, 'My original intention of offering the meal was only for you, Master. Although five hundred arhats (worthy ones) came to eat, they were all invited temporarily.' After the meal, they were sent back to their original places, as if waking up from a dream. This happened during the Yonghui era of Emperor Gaozong of the Tang Dynasty. Biography of Minghui of Daci'en Temple in Jingzhao of the Tang Dynasty 釋Minghui, it is not known where he was from. He was silent, respectful, and restrained himself, determined to clarify the Dharma. He could endure cold and hunger, and vowed to seek the Mahayana (great vehicle) Dharma. He wore the armor of diligence, and the demons of sleep retreated. Therefore, whether it was the first, middle, or last watch of the night, he was reciting scriptures and walking around. At that time, Xuanzang (Tripitaka Master) finished translating the Great Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra) in Yuhua Palace in the northern district of Jingzhao. He passed away in the first year of Linde. That night, at midnight, Minghui circled the Buddha hall. Suddenly, he saw four white rainbows in the north, spanning from north to south across the east, and piercing straight through the Ci'en Temple (Great Compassion Temple) pagoda courtyard, clearly and distinctly. Minghui felt strange in his heart, and thought to himself, 'In the past, when the Tathagata (Thus Come One) passed away, there were twelve white rainbows, piercing from the west through the Taiwei (imperial palace) star. Then there was the extinction in the Twin Sala Trees (where Buddha entered Nirvana). Now there is such a phenomenon, could it be that the master of Yuhua Palace is about to have impermanent events?' At dawn, he told the crowd what he had seen, and everyone felt strange. On the ninth day, the news of the misfortune reached the capital, completely confirming what he had seen. Minghui became more determined to work hard in his practice, and did not slacken even in his old age. It is not known where his final destination was. Biography of Huijing of Chongfu Temple in Taiyuan Prefecture of the Tang Dynasty 釋Huijing, whose surname was Zhang, was from Qi County. He was intelligent from a young age and could speak while still in swaddling clothes. His parents loved him very much, and the neighbors called him a child prodigy. At that time, the Great Cloud Sutra (Mahamegha Sutra) was newly translated, and there were texts in the sutra that predicted the female ruler. Wu Zetian (Empress Wu) sensed this sacred omen and attached great importance to this sutra. When Huijing was three years old, someone taught him to recite it, and he could recite it fluently. His implicit and tactful tone was natural. So it was reported to the court, and the emperor ordered him to recite it. The emperor was very happy, stroked his head, and ordered him to be rewarded with a purple kasaya (robe). Later, he became a monk. He had a dignified appearance and was knowledgeable. He served as the senior seat in the temple. He rectified the temple rules, and people were in awe of him. Sometimes when he saw monks fighting in the street, he would step forward to persuade them.
儀片招譏丑。必議懲誡斷無寬理。后修禪法。虛室生白。終時已八十餘齡矣。九子母院有遺影並賜紫衣存焉。
唐太原府崇福寺崇政傳
釋崇政。侯姓。本府人也。幼齡敏達。固愿出家。誦經通一千餘紙。耆宿歎賞謂之為經藏焉。神氣沈約儀容整麗。秀眉廣目挺志高奇。雖通群籍所精者俱舍論。相國王公縉躬請政宣講。於時談叢發秀美曲流音。屬聽無厭。雖移辰歷晷謂如食頃焉。其剖判尤長。無得形似矣。代宗皇帝下詔。徴為章信寺大德。稱疾不赴。終於本院。春秋五十八云。
唐太原府崇福寺思睿傳
釋思睿。姓王氏。太原人也。夙通禪理復貫律宗。慈悲仁讓忤無慍容。睿素嬰羸瘵。乃立志法筵。專祈藥上恪勤不懈。尋見感徴。忽心力勇銳辯猶瓶注。因誦十輪經。日徹數紙。翌日倍之。后又倍之自爾智刃不可當矣。開元中杖錫嵩少問道。時義福禪師禪林密緻。造難其人。一言相入若石投水。既飲甘露。五載而還。趺坐居定日不解膝。遠邇擊問求其玄理。如堵墻焉。春秋六十六。卒于所住院。
系曰。誦經不貴多。要在神解。慧警三歲通大云經。差為奇俊。崇政終通千紙。得力在乎不奉詔赴章信新寺。睿公諷徹十輪。后咨禪道。故經偈云。雖誦千章不如一句者如渡溪杖策到岸必舍焉。
【現代漢語翻譯】 現代漢語譯本 釋崇政（Shi Chongzheng），侯姓，是太原府人。他從小就聰明敏捷，立志出家。誦讀佛經，能通讀一千多張紙。年長的僧人讚嘆他，稱他為『經藏』。他神態沉靜，容貌端莊美麗，眉毛秀麗，眼睛寬大，志向高遠奇特。雖然通曉各種典籍，但他最精通的是《俱舍論》（Abhidharmakośa）。相國王公和達官顯貴都恭敬地請崇政宣講。當時，他的言談像叢林般秀美，聲音像流水般動聽，聽眾百聽不厭。即使時間流逝，也感覺像吃頓飯的功夫一樣短暫。他剖析義理尤其擅長，無人能及。唐代宗皇帝下詔，徵召他到章信寺擔任大德（長老），他以生病為由推辭不去，最終在本寺圓寂，享年五十八歲。 釋思睿（Shi Sirui），姓王，也是太原人。他早年就通曉禪宗的道理，又精通律宗。他慈悲仁愛，即使被人冒犯也不生氣。思睿一直體弱多病，於是立志在法座前，專心祈求藥上菩薩（Bhaisajyaraja），勤奮不懈。不久就有了感應，忽然感到精力充沛，辯才如瓶中流水般涌出。他因此誦讀《十輪經》（Daśacakra-kṣitigarbha Sūtra），每天能讀透幾張紙，第二天又能比前一天多讀一倍，後來又能比前一天多讀一倍，從此以後，他的智慧就像利刃一樣銳不可當。開元年間，他拄著錫杖前往嵩山少林寺問道。當時義福禪師（Yifu Chanshi）的禪法深奧精微，很少有人能難倒他。思睿與他一言相合，就像石頭投入水中一樣契合。既然已經飲到了甘露，五年後他便返回。他跏趺而坐，入定后整天都不鬆開雙膝。遠近的人都來請教他深奧的道理，但他就像一堵墻一樣難以逾越。享年六十六歲，在所住的寺院圓寂。 總結：誦經不在於數量多，而在於理解其中的精神。慧警（Huijing）三歲就能通讀《大云經》（Mahāmegha Sūtra），已經算是非常傑出的人才了。崇政最終能通讀一千張紙，得益於他不接受詔令前往章信新寺。思睿法師誦讀通透《十輪經》，後來又參禪悟道。所以經偈說：『即使誦讀千章，也不如一句真言。』就像渡河的人，到達彼岸后，一定要捨棄手中的枴杖。
【English Translation】 English version Shi Chongzheng (釋崇政), whose surname was Hou, was a native of Taiyuan Prefecture. From a young age, he was intelligent and determined to become a monk. He recited scriptures, mastering over a thousand pages. Senior monks praised him, calling him 'The Treasury of Scriptures'. He had a calm demeanor and a dignified and beautiful appearance, with elegant eyebrows and wide eyes, and lofty and extraordinary aspirations. Although he was versed in various classics, he was most proficient in the Abhidharmakośa (俱舍論). Princes, dukes, and high-ranking officials respectfully invited Chongzheng to lecture. At that time, his speech was as beautiful as a flourishing forest, and his voice was as melodious as flowing water, captivating the audience. Even as time passed, it felt as short as a meal. He was particularly skilled at analyzing doctrines, surpassing all others. Emperor Daizong of the Tang Dynasty issued an edict summoning him to Zhangxin Temple to serve as a Great Virtue (elder), but he declined due to illness and eventually passed away in his own temple at the age of fifty-eight. Shi Sirui (釋思睿), whose surname was Wang, was also a native of Taiyuan. He understood the principles of Chan Buddhism early in life and was also proficient in the Vinaya School. He was compassionate and tolerant, never showing anger even when offended. Sirui had always been frail and ill, so he resolved to dedicate himself to the Dharma seat, earnestly praying to Bhaisajyaraja (藥上菩薩), diligently and tirelessly. Soon, he received a response, suddenly feeling energetic and eloquent, with his eloquence flowing like water from a bottle. He then recited the Daśacakra-kṣitigarbha Sūtra (十輪經), mastering several pages each day, doubling the amount the next day, and then doubling it again. From then on, his wisdom became as sharp as a sword. During the Kaiyuan era, he traveled to Shaolin Temple on Mount Song to inquire about the Way. At that time, Chan Master Yifu (義福禪師) had profound and subtle Chan teachings, and few could challenge him. Sirui's words resonated with him, like a stone sinking into water. Having tasted the nectar, he returned after five years. He sat in the lotus position, remaining in meditation all day without moving his knees. People from far and near came to seek his profound teachings, but he was like an insurmountable wall. He passed away at the age of sixty-six in the temple where he resided. Conclusion: Reciting scriptures is not about quantity, but about understanding the spirit within. Huijing (慧警) being able to master the Mahāmegha Sūtra (大雲經) at the age of three is already considered an extraordinary talent. Chongzheng eventually mastered a thousand pages, benefiting from his refusal to accept the edict to go to the new Zhangxin Temple. Dharma Master Rui thoroughly recited the Daśacakra-kṣitigarbha Sūtra and later studied Chan Buddhism. Therefore, the verse says: 'Even reciting a thousand chapters is not as good as one true word.' Just like a person crossing a river, they must discard their walking stick upon reaching the shore.
唐上都青龍寺法朗傳
釋法朗。姑蘇人也。稟質溫潤約心堅確。誦觀音明咒神效屢彰。京闕觀光人皆知重。龍朔二年城陽公主有疾沉篤。尚藥供治無所不至。公主乃高宗大帝同母妹也。友愛殊厚。降杜如晦子荷。荷死再行薛瓘。既疾綿困有告言。朗能持秘咒理病多瘳。及召朗至。設壇持誦信宿而安。賞賚豐渥。其錢帛珍寶朗回為對面施。公主奏請改寺額曰觀音寺以居之。此寺本隋靈感寺。開皇三年置。文帝移都多掘城中陵園冢墓徒葬郊野。而置此寺。至唐武德四年廢。至此更題額。朗尋終於此寺焉。
唐河東僧炫傳(啟芳圓果)
釋僧炫。并州人也。本學該通解行相副。年九十六遇道綽禪師著安樂集講觀經。始迴心唸佛。恐壽將終。日夜禮佛一千拜。念彌陀佛八百萬遍。於五年間一心無怠。大漸告弟子曰。阿彌陀佛來授我香衣。觀音勢至行列在前。化佛遍滿虛空。從此西去純是凈土。言訖而終。時有啟芳法師圓果法師。於藍田縣悟真寺一夏結契念阿彌陀佛。共折一楊枝。于觀音手中誓曰。若得生佛土者愿七日不萎。至期鮮翠也。又夢在大池內東面有大寶帳。乃飛入其中。見僧云。但專唸佛並生此也。又見觀音垂腳而坐。啟芳奉足頂戴見一池蓮華。彌陀佛從西而來。芳問佛曰。閻浮眾生依經
【現代漢語翻譯】 現代漢語譯本
唐上都青龍寺法朗傳
釋法朗（Sh釋法朗 (Shì Fǎlǎng)，一位僧侶的名字）。是姑蘇（Gūsū，古代地名，今江蘇蘇州）人。他天性溫和，內心堅定。誦唸觀音明咒（Guānyīn Míngzhòu，觀音菩薩的真言）屢次顯現神奇效果。在京城（Jīngchéng，指首都長安）觀光的人都知道他，並對他很尊重。龍朔（Lóngshuò，唐朝年號）二年，城陽公主（Chéngyáng Gōngzhǔ，唐朝公主的封號）身患重病，病情危急。御醫們竭盡全力治療，但毫無效果。這位公主是高宗大帝（Gāozōng Dàdì，唐高宗李治）的同母妹妹，高宗對她友愛深厚。公主嫁給了杜如晦（Dù Rúhuì，唐朝大臣）的兒子杜荷（Dù Hè），杜荷死後又嫁給了薛瓘（Xuē Guàn）。公主病重臥床不起時，有人說，法朗（Fǎlǎng）能持誦秘密咒語，治療疾病多有痊癒的案例。於是高宗召法朗（Fǎlǎng）入宮。法朗（Fǎlǎng）設定佛壇，虔誠持誦咒語，幾天後公主的病情就穩定下來了。高宗賞賜了他大量的錢財和珍寶。法朗（Fǎlǎng）將這些錢財珍寶全部用來佈施。公主上奏高宗，請求將法朗（Fǎlǎng）居住的寺廟改名為觀音寺（Guānyīn Sì）。這座寺廟原名隋靈感寺（Suí Línggǎn Sì），開皇（Kāihuáng，隋朝年號）三年建立。隋文帝（Suí Wéndì，隋朝皇帝楊堅）遷都時，挖掘城中的陵園墳墓，將屍骨遷葬到郊外，然後在此處建立了這座寺廟。到了唐朝武德（Wǔdé，唐朝年號）四年被廢棄。至此，重新題寫寺額。法朗（Fǎlǎng）不久后在這座寺廟圓寂。
唐河東僧炫傳(啟芳圓果)
釋僧炫（Shì Sēngxuàn，一位僧侶的名字）。是并州（Bīngzhōu，古代地名，今山西太原）人。他原本學識淵博，解行相應。九十六歲時，遇到道綽禪師（Dàochuò Chánshī，一位禪師的名字）撰寫《安樂集》（Ānlèjí，佛教著作名），講解《觀經》（Guān Jīng，即《觀無量壽經》）。他開始回心轉意，唸佛求生凈土。他擔心壽命將盡，所以日夜禮佛一千拜，唸誦阿彌陀佛（Āmítuó Fó，西方極樂世界的佛）八百萬遍。在五年時間裡，他一心不懈。臨終時，他告訴弟子們說：『阿彌陀佛（Āmítuó Fó）來授予我香衣，觀音（Guānyīn，觀世音菩薩）和勢至（Shìzhì，大勢至菩薩）菩薩排列在我的前面，化佛遍滿虛空。從此西去，全是凈土。』說完就圓寂了。當時有啟芳法師（Qǐfāng Fǎshī）和圓果法師（Yuánguǒ Fǎshī），在藍田縣（Lántián Xiàn）悟真寺（Wùzhēn Sì）一個夏季里結伴唸誦阿彌陀佛（Āmítuó Fó）。他們共同折下一根楊枝，在觀音（Guānyīn）菩薩像前發誓說：『如果能夠往生佛國凈土，愿這根楊枝七天不枯萎。』到了七天期限，楊枝依然鮮翠。他們又夢見在一個大池塘內，東面有一個大寶帳，於是飛入其中。見到一位僧人說：『只要專心念佛，就能往生到這裡。』又見到觀音（Guānyīn）菩薩垂腳而坐。啟芳（Qǐfāng）法師捧起觀音（Guānyīn）菩薩的腳頂戴，見到一個蓮花池。阿彌陀佛（Āmítuó Fó）從西方而來。啟芳（Qǐfāng）問佛說：『閻浮（Yánfú，指我們所居住的這個世界）眾生依靠經典
【English Translation】 English version
Biography of Fǎlǎng of Qīnglóng Temple in the Upper Capital of Táng Dynasty
釋法朗 (Shì Fǎlǎng), was a native of Gūsū (姑蘇, modern Suzhou, Jiangsu). He was gentle in nature and firm in his resolve. Reciting the Guānyīn Míngzhòu (觀音明咒, the luminous mantra of Avalokiteśvara) often manifested miraculous effects. People visiting the capital city (Jīngchéng, referring to the capital Chang'an) all knew and respected him. In the second year of Lóngshuò (龍朔, reign title of the Tang Dynasty), Princess Chéngyáng (城陽公主, title of a Tang Dynasty princess) suffered from a severe illness. The imperial physicians tried their best to treat her, but to no avail. This princess was the biological sister of Emperor Gāozōng (高宗, Emperor Lǐ Zhì of the Tang Dynasty), who had deep affection for her. She was married to Dù Hè (杜荷), the son of Dù Rúhuì (杜如晦), and after Dù Hè's death, she remarried Xuē Guàn (薛瓘). As her illness lingered and confined her to bed, someone suggested that Fǎlǎng (法朗) was capable of reciting secret mantras that often brought recovery from illnesses. Thereupon, Fǎlǎng (法朗) was summoned to the palace. He set up an altar and sincerely recited mantras, and after a few days, the princess's condition stabilized. The emperor rewarded him generously with money and treasures. Fǎlǎng (法朗) used all these riches for charitable donations. The princess petitioned the emperor to rename the temple where Fǎlǎng (法朗) resided as Guānyīn Temple (觀音寺). This temple was originally the Suí Línggǎn Temple (隋靈感寺), established in the third year of Kāihuáng (開皇, reign title of the Suí Dynasty). When Emperor Wéndì (文帝, Emperor Yáng Jiān of the Suí Dynasty) moved the capital, he excavated the mausoleums and tombs in the city, relocated the remains to the suburbs, and then built this temple on the site. It was abandoned in the fourth year of Wǔdé (武德, reign title of the Tang Dynasty). At this point, the temple plaque was re-inscribed. Fǎlǎng (法朗) eventually passed away in this temple.
Biography of Monk Xuàn of Hédōng of the Táng Dynasty (Qǐfāng and Yuánguǒ)
釋僧炫 (Shì Sēngxuàn), was a native of Bīngzhōu (并州, modern Taiyuan, Shanxi). He was originally learned and practiced what he understood. At the age of ninety-six, he encountered Chan Master Dàochuò (道綽禪師), who wrote the Ānlèjí (安樂集, Collection of Peace and Joy), explaining the Guān Jīng (觀經, the Contemplation Sutra). He began to turn his heart to reciting the Buddha's name, seeking rebirth in the Pure Land. Fearing that his life was coming to an end, he prostrated to the Buddha a thousand times day and night, and recited the name of Amitābha Buddha (阿彌陀佛) eight million times. For five years, he was single-minded and unremitting. As he approached his death, he told his disciples, 'Amitābha Buddha (阿彌陀佛) has come to bestow fragrant robes upon me, Guānyīn (觀音, Avalokiteśvara) and Shìzhì (勢至, Mahāsthāmaprāpta) Bodhisattvas are lined up before me, and transformation Buddhas fill the void. From here westward, all is Pure Land.' After saying this, he passed away. At that time, Dharma Master Qǐfāng (啟芳法師) and Dharma Master Yuánguǒ (圓果) were in Wùzhēn Temple (悟真寺) in Lántián County (藍田縣), practicing Amitābha Buddha (阿彌陀佛) recitation together for a summer retreat. They jointly broke off a willow branch and vowed before the image of Guānyīn (觀音) Bodhisattva, 'If we are able to be reborn in the Buddha's Pure Land, may this willow branch not wither for seven days.' By the end of the seven days, the willow branch was still fresh and green. They also dreamed of a large jeweled tent in a large pond to the east, and they flew into it. They saw a monk who said, 'Just concentrate on reciting the Buddha's name, and you will be reborn here.' They also saw Guānyīn (觀音) Bodhisattva sitting with her feet hanging down. Dharma Master Qǐfāng (啟芳) held up Guānyīn (觀音) Bodhisattva's feet and placed them on his head, and saw a lotus pond. Amitābha Buddha (阿彌陀佛) came from the west. Qǐfāng (啟芳) asked the Buddha, 'Sentient beings in Jambudvīpa (閻浮, the world we live in) rely on the sutras
唸佛得生此否。佛言。勿疑定生我國也。且見極樂世界平坦如鑒。娑婆世界純是山川。音樂寶帳直西而去。有一僧名法藏。御一大車來迎。芳見自身坐百寶蓮華成等正覺。釋迦牟尼佛與文殊贊法華經。復見三道寶階向西直往。第一道階上並是白衣。第二階有道俗相參。第三階唯有僧也。云皆是念佛人往生矣。芳果二師躬云己見云。
唐荊州白馬寺玄奘傳
釋玄奘。江陵人也。通大小乘學尤明法華正典。別是命家。自五十載中日誦七遍。嘗因凈室焚香感天人來傾聽。齋講之時徴祥合沓與道俊同被召在京二載。景龍三年二月八日。孝和帝于林光殿解齋。時諸學士同觀盛集。奘等告乞還鄉。詔賜御詩。諸學士大僚奉和。中書令李嶠詩云。三乘歸凈域。萬騎餞通莊。就日離亭近。彌天別路長。荊南旋杖缽。渭北限津樑。何日紆真果。重來入帝鄉中書舍人李乂云。初日承歸旨。秋風起贈言。漢珠留道味。江璧返真源。地出南關遠。天回北斗尊。寧知一柱觀。卻啟四禪門。更有諸公詩送。此不殫錄。奘歸終本寺焉。
唐成都府靈池縣蘭若洪正傳(守賢)
釋洪正。俗姓常氏。未詳何許人也。居於岷蜀間蘭若。往因有疾所苦沉綿從復平寧。發誓恒誦金剛般若經。日以二十過為準。精持靡曠。時鄰僧守賢夜坐
【現代漢語翻譯】 現代漢語譯本 問：唸佛可以往生到西方極樂世界嗎？ 佛說：不要懷疑，一定可以往生到我的國土。 而且你將會看到極樂世界平坦如鏡，而娑婆世界則全是山川。 （你還會看到）奏著音樂的寶帳一直向西延伸，有一位名叫法藏（Dharmākara，阿彌陀佛的前身）的比丘，駕著一輛大車來迎接你。 你將會看到自己坐在百寶蓮花上，成就正等正覺（Sammasambuddha，完全覺悟的佛陀）。 釋迦牟尼佛（Śākyamuni Buddha）與文殊菩薩（Mañjuśrī）讚歎《法華經》（Lotus Sūtra）。 你還會看到三道寶階向西筆直延伸，第一道階梯上全是白衣（在家居士），第二道階梯上有出家和在家之人，第三道階梯上只有僧侶。 他們都說這些人都是念佛往生的人。 芳（姓名不詳）和果（姓名不詳）兩位法師都說自己親眼見到了這些景象。
唐朝荊州白馬寺玄奘（Xuánzàng）傳
釋玄奘（Xuánzàng），江陵人。精通大小乘佛法，尤其精通《法華經》。他還擅長命理。從五十歲開始，每天誦讀七遍《法華經》。 曾經在凈室焚香時，感得天人降臨傾聽。齋戒講經之時，出現各種吉祥的徵兆。他和道俊（Dàojùn）一同被召到京城兩年。 景龍三年二月八日，孝和皇帝（Emperor Xiaohé）在林光殿解齋。當時，眾多學士一同觀禮盛大的集會。玄奘等人請求返回家鄉，皇帝下詔賜予御詩。 眾多學士和大僚也奉和詩作。中書令李嶠（Lǐ Qiáo）的詩中寫道：『三乘歸凈域，萬騎餞通莊。就日離亭近，彌天別路長。荊南旋杖缽，渭北限津樑。何日紆真果，重來入帝鄉。』 中書舍人李乂（Lǐ Yì）的詩中寫道：『初日承歸旨，秋風起贈言。漢珠留道味，江璧返真源。地出南關遠，天回北斗尊。寧知一柱觀，卻啟四禪門。』 還有其他官員的送別詩，這裡就不一一記錄了。玄奘返回並最終圓寂于白馬寺。
唐朝成都府靈池縣蘭若洪正（Hóngzhèng）傳（守賢（Shǒuxián）記錄）
釋洪正（Hóngzhèng），俗姓常，籍貫不詳。居住在岷江和蜀地之間的蘭若（Araṇya，寺院）。 過去因為疾病所困擾，時好時壞，於是發誓恒常誦持《金剛般若經》（Diamond Sutra），每天以二十遍為準，精進不懈。當時，鄰寺的僧人守賢（Shǒuxián）夜間靜坐
【English Translation】 English version Question: Can one be reborn in the Pure Land by reciting the Buddha's name? The Buddha said: Do not doubt, you will certainly be reborn in my land. Moreover, you will see the Land of Ultimate Bliss (Sukhāvatī) as flat as a mirror, while the Saha World (Sahā-lokadhātu) is full of mountains and rivers. (You will also see) jeweled canopies playing music extending directly to the west, and a monk named Dharmākara (the former incarnation of Amitābha Buddha) coming to greet you in a great chariot. You will see yourself sitting on a lotus flower made of hundreds of treasures, attaining perfect enlightenment (Sammasambuddha, a fully enlightened Buddha). Śākyamuni Buddha and Mañjuśrī Bodhisattva praise the Lotus Sūtra. You will also see three jeweled stairways extending straight to the west, the first stairway filled with laypeople in white robes, the second stairway with a mixture of monastics and laypeople, and the third stairway with only monks. They all say that these are people who have been reborn through reciting the Buddha's name. Masters Fang (name unknown) and Guo (name unknown) both said that they had personally witnessed these scenes.
Biography of Xuánzàng of Baima Temple in Jingzhou during the Tang Dynasty
The monk Xuánzàng, a native of Jiangling, was well-versed in both Mahayana and Hinayana Buddhism, especially proficient in the Lotus Sūtra. He was also skilled in divination. From the age of fifty, he recited the Lotus Sūtra seven times a day. Once, while burning incense in a clean room, he moved the devas to descend and listen. During fasting and sutra lectures, various auspicious signs appeared. He and Dàojùn were summoned to the capital for two years. On the eighth day of the second month of the third year of Jinglong, Emperor Xiaohé broke his fast at Lingguang Hall. At that time, many scholars attended the grand gathering. Xuánzàng and others requested to return to their hometowns, and the emperor issued an imperial poem. Many scholars and high officials also composed poems in response. Li Qiáo, the Chancellor of the Secretariat, wrote in his poem: 'The Three Vehicles return to the Pure Land, ten thousand riders bid farewell to the thoroughfare. The pavilion of departure is near the sun, the road of parting stretches across the sky. Returning to Jingnan with staff and bowl, the Wei River limits the ferry. When will you return with true fruition, to re-enter the imperial capital?' Li Yì, a drafter in the Imperial Secretariat, wrote in his poem: 'The first sun receives the decree of return, the autumn wind stirs words of farewell. Han pearls leave the taste of the Way, Jiang jade returns to the true source. The land emerges far from the South Gate, the sky returns to the honored North Star. Who knew that a single pillar of contemplation would open the four dhyana gates?' There were also other farewell poems from various officials, which will not be recorded here. Xuánzàng returned and eventually passed away at Baima Temple.
Biography of Hóngzhèng of the Lanruo in Lingchi County, Chengdu Prefecture during the Tang Dynasty (recorded by Shǒuxián)
The monk Hóngzhèng, whose lay surname was Cháng and whose place of origin is unknown, lived in a Lanruo (Araṇya, monastery) between the Min and Shu regions. In the past, he suffered from illness, sometimes improving and sometimes worsening, so he vowed to constantly recite the Diamond Sutra, aiming for twenty recitations a day, diligently and without fail. At that time, the neighboring monk Shǒuxián was sitting in meditation at night
見二鬼使。手操文牒私相謂曰。取攝僧洪正。一使曰。為其默唸般若。傍有大奇荷護。無計近得。又患責限遲延。今別得計。見有直府東門者。姓常。又與僧同名。復曾為僧來。供爾攝去以塞違殿也。守賢聞之驚異。且志其事。明日密問門子常洪正已死。守賢先持彌陀經。后改業焉。洪正後不測其終。
系曰。寧有同名異實者可互死耶。業不可移此。可移也。與其俗巫畫肖己形言可以代衰厄同也。通曰。琰摩王或是菩薩。以同名善者則舍。不善者攝之。此或是罪霜倏晞正增年壽。故得舍旃。又其惡器方滿。復當終期。故斯取也。茍以互實而取者。行教化焉。舍斯之外非常理所能知也已。
唐沙門志玄傳
釋志玄者。河朔人也。攻五天禁咒。身衣枲麻布耳。行歷州邑不居城市寺宇。唯宿郊野林薄。玄有意尋訪名跡。至絳州夜泊墓林中。其夜月色如晝。見一狐從林下將髑髏置之於首。搖之落者不顧。不落者戴之。更取艿草隨葉遮蔽其身。逡巡成一嬌嬈女子。渾身服素練立於道左。微聞東北上有鞍馬行聲。女子哀泣悲不自勝。少選乘馬郎遇之。下馬問之曰。娘子野外深更號啕何至於此耶。女子掩淚紿之曰。賤妾家在易水。前年為父母娉與此土張氏為婦。不幸夫婿去載夭亡。家事淪薄無所依給。二親堂上豈
【現代漢語翻譯】 現代漢語譯本： 看見兩個鬼使，手裡拿著文書，私下裡互相說道：『去拘捕僧人洪正。』一個鬼使說：『因為他默唸般若（智慧），旁邊有大神護衛，無法靠近。又擔心耽誤了期限，現在另外想了個辦法。見到有個直府東門的，姓常，又與僧人同名，而且曾經做過僧人，抓他去頂替，以應付殿上的責問。』守賢聽了，感到驚異，並且記下了這件事。第二天，暗中詢問門衛常洪正，已經死了。守賢先前持誦《彌陀經》（阿彌陀佛的經典），後來改變了修行方向。洪正後來不知所終。 評論說：難道有同名不同人就可以互相代替死亡的嗎？業力是不可轉移的，這件事是可以轉移的。這和世俗的巫師畫出自己的肖像，說可以代替自己承受災難一樣。通曰：閻摩王（地獄之王）或許是菩薩，因為同名的善人就放過，不善的人就拘捕。這或許是罪惡像霜一樣迅速消融，反而增加了壽命，所以得以免除災禍。又或者那個惡人的罪惡之器已經滿了，又到了該終結的期限，所以才抓他。如果因為互相頂替而抓人，那就應該施行教化。除了這些之外，不是常理所能理解的。 唐朝沙門志玄傳 釋志玄，是河朔人。精通五天（古印度）的禁咒。身上穿著粗麻布衣，遊歷各州各縣，不住在城市寺廟裡，只住在郊外樹林里。志玄有意尋訪名勝古蹟，到達絳州，夜晚停留在墓地樹林中。那天晚上月色如晝，看見一隻狐貍從樹林下拿來一個骷髏頭，放在自己的頭上，搖晃它，掉下來的就不管，不掉下來的就戴著。又拿來茅草，用葉子遮蔽自己的身體，慢慢變成一個嬌媚美麗的女子，渾身穿著白色的絲綢衣服，站在路邊。隱約聽到東北方向傳來鞍馬的聲音，女子哀哭悲傷得不能自已。一會兒，一個騎馬的男子遇到了她，下馬問道：『娘子，在野外深夜裡號啕大哭，這是為什麼呢？』女子擦著眼淚欺騙他說：『賤妾家在易水，前年被父母許配給本地的張氏為妻。不幸丈夫去年去世，家事衰敗，無所依靠。家裡的父母長輩怎麼』
【English Translation】 English version: He saw two ghost messengers, holding official documents in their hands, privately saying to each other, 'Go and arrest the monk Hongzheng.' One messenger said, 'Because he silently recites Prajna (wisdom), there are great deities protecting him nearby, making it impossible to approach. We are also worried about delaying the deadline, so we have come up with another plan. We found someone at the east gate of Zhifu, surnamed Chang, who shares the same name as the monk, and was once a monk himself. We'll arrest him to substitute and deal with the questioning in the court.' Shouxian heard this, felt astonished, and noted the matter. The next day, he secretly inquired about the gatekeeper Chang Hongzheng, who had already died. Shouxian had previously recited the Amitabha Sutra (the scripture of Amitabha Buddha), but later changed his practice. Hongzheng's end was later unknown. A commentary says: 'Can people with the same name but different identities substitute each other in death? Karma cannot be transferred, but this matter can be transferred. This is similar to how secular sorcerers draw portraits of themselves, saying that they can bear calamities in their place.' Tong said: 'Yama (the King of Hell) may be a Bodhisattva, releasing the virtuous with the same name and arresting the wicked. This may be because the sins melted away like frost, increasing his lifespan, so he was spared from disaster. Or perhaps the vessel of that wicked person was full, and the end of his term had arrived, so he was taken. If people were arrested for substitution, then education should be carried out. Apart from these, it is not something that ordinary reasoning can understand.' Biography of the Tang Dynasty Monk Zhixuan The monk Zhixuan was from Hebei. He was proficient in the mantras of the Five Indies (ancient India). He wore coarse hemp clothing and traveled through various states and counties, not residing in city temples, but only staying in suburban forests. Zhixuan intended to seek out famous sites, and when he arrived in Jiangzhou, he stayed overnight in a cemetery forest. That night, the moonlight was like daylight. He saw a fox taking a skull from under the forest and placing it on its head. If it fell off, it would ignore it; if it didn't fall off, it would wear it. It also took cogon grass and used the leaves to cover its body, slowly transforming into a charming and beautiful woman, dressed in white silk, standing by the roadside. He faintly heard the sound of saddles and horses from the northeast, and the woman cried uncontrollably in sorrow. After a while, a man on horseback encountered her, dismounted, and asked, 'Madam, why are you wailing so loudly in the wilderness at this late hour?' The woman wiped away her tears and deceived him, saying, 'My humble home is in Yishui. Two years ago, my parents betrothed me to a man named Zhang in this area. Unfortunately, my husband passed away last year, and the family affairs have declined, leaving me with nothing to rely on. How can the elders in my family'
知妾如此孤苦乎。有一於此痛割心腑。不覺哀而慟矣。妾思歸寧。其可得乎。郎君何怪問之。乘馬郎曰。將謂娘子哀怨別事。若愿還鄉。某是易定軍行。為差使回還易水。娘子可乘其粗乘。女子乃收淚感謝。方欲攀踏次。玄從墓林出曰。君子此女子非人也。狐化也。彼曰。僧家豈以此相誣莫別欲圖之乎。玄曰。君不信可小住。吾當與君變女子本形。玄乃振錫誦胡語數聲。其女子還為狐走。而髑髏草蔽其身。乘馬郎叩頭悔過。非師之救幾隨妖死。玄凡救物行慈皆此類也。
唐鳳翔府開元寺元皎傳
釋元皎。靈武人也。有志操與眾。不群。以持明為己務天寶末玄宗幸蜀。肅皇于靈武訓兵。計克復京師。為物議攸同。請帝即位。改元至德。及二年返轅指扶風。帝素憑釋氏。擇清尚僧首途。若祓除然。北土西河所推。皎應其選。召入受敕旨。隨駕仗內赴京。尋敕令皎向前發至於鳳翔。于開元寺置御藥師道場。更擇三七僧六時行道然燈歌唄讚念持經。無敢言疲。精潔可量也。忽於法會內生一叢李樹。有四十九莖具事奏聞。宣內使驗實。帝大驚喜曰。此大。瑞應。四月十八日檢校御藥師道場唸誦僧元皎等表賀。答敕曰。瑞李繁滋國之興兆。生在伽藍之內。足知覺樹之榮。感此殊祥與師同慶。皎之持誦功能通感。率多此
【現代漢語翻譯】 現代漢語譯本： 『難道你不知道我如此孤單痛苦嗎？』女子說道，『僅僅是想到這些就讓我痛徹心扉，不禁悲傷地哭泣。我想回孃家探親，可以嗎？』 乘馬郎覺得奇怪，問道：『娘子為何這樣問？』 乘馬郎回答說：『我還以為娘子是因為其他事情而哀怨。如果娘子願意回鄉，我正好是易定軍的士兵，要回易水辦事。娘子可以乘坐我的簡陋的馬車。』 女子聽后止住眼淚，表示感謝，正要上車的時候，玄從墓地樹林里出來說：『這位君子，這個女子不是人，是狐貍變的！』 乘馬郎說：『出家人難道會用這種話來誣陷人，莫不是想用其他方法來圖謀不軌吧？』 玄說：『君如果不信，可以稍微留一會兒，我當讓君看到這女子的本來面目。』 於是玄搖動錫杖，唸了幾聲胡語，那女子立刻變回狐貍跑走了，只剩下一個骷髏被草遮蓋著。 乘馬郎叩頭認錯，說：『如果不是師父相救，我幾乎就要被妖怪害死了。』 玄凡是救助生物，行慈悲之事的例子，都是這樣的。
唐鳳翔府開元寺元皎傳
釋元皎（Shi Yuanjiao），是靈武人。他有堅定的志向，與衆不同，以持咒誦經作為自己的任務。天寶末年，玄宗（Xuanzong）皇帝前往蜀地，肅宗（Suzong）皇帝在靈武訓練軍隊，計劃收復京師，這成為大家共同的願望。於是眾人請求皇帝即位，改年號為至德。到至德二年，肅宗皇帝返回，到達扶風。皇帝一向信奉佛教，挑選清凈高尚的僧人走在隊伍前面，好像是爲了驅除邪祟一樣。元皎（Yuanjiao）是北方西河一帶推舉的人選，被召入宮中接受敕令，跟隨皇帝的儀仗隊伍前往京城。不久，皇帝下令元皎（Yuanjiao）先行前往鳳翔，在開元寺設定御藥師道場，又挑選了二十一位僧人，日夜不停地舉行法事，燃燈歌唱，讚頌唸經，沒有人敢說疲憊，他們的精誠潔凈是可以衡量的。忽然在法會中生長出一叢李樹，共有四十九棵樹幹。元皎（Yuanjiao）將此事上奏給皇帝，皇帝派遣內侍去查驗，情況屬實。皇帝非常高興，說：『這是大的瑞兆啊！』 四月十八日，檢校御藥師道場的唸誦僧元皎（Yuanjiao）等人上表祝賀。皇帝下敕回覆說：『瑞李繁茂生長，是國家興盛的徵兆，而且生長在伽藍（Galan，寺廟）之內，足以說明覺樹（覺樹，菩提樹）的榮盛。 感受到這種特殊的祥瑞，朕與你們一同慶賀。』 元皎（Yuanjiao）的持咒誦經的功力，能夠通達感應，大多是這樣的。
【English Translation】 English version: 『Do you not know how lonely and miserable I am?』 the woman said. 『Just thinking about it pierces my heart, and I can't help but cry sadly. I want to go back to my parents' home for a visit, is that possible?』 The horse-riding man felt strange and asked, 『Why does the lady ask such a question?』 The horse-riding man replied, 『I thought the lady was lamenting about something else. If the lady wishes to return home, I happen to be a soldier from the Yiding Army, returning to Yishui on duty. The lady can ride in my simple carriage.』 The woman stopped her tears upon hearing this and expressed her gratitude. Just as she was about to step onto the carriage, Xuan emerged from the graveyard forest and said, 『Gentleman, this woman is not human, she is a fox spirit!』 The horse-riding man said, 『How can a monk slander people like this? Could it be that you are trying to plot something else?』 Xuan said, 『If you don't believe me, you can stay a little longer, and I will show you the woman's true form.』 Then Xuan shook his tin staff and chanted a few words in a foreign language. The woman immediately transformed back into a fox and ran away, leaving only a skull covered by grass. The horse-riding man kowtowed and repented, saying, 『If it weren't for the master's rescue, I would have been killed by the demon.』 Xuan's acts of saving beings and practicing compassion are all of this nature.
Biography of Shi Yuanjiao of Kaiyuan Temple in Fengxiang Prefecture, Tang Dynasty
Shi Yuanjiao (釋元皎), was a native of Lingwu. He had firm aspirations and was different from the crowd, taking mantra recitation as his duty. At the end of the Tianbao era, Emperor Xuanzong (玄宗) went to Shu, and Emperor Suzong (肅宗) trained troops in Lingwu, planning to recover the capital, which became everyone's common wish. Therefore, everyone requested the emperor to ascend the throne and changed the era name to Zhide. In the second year of Zhide, Emperor Suzong returned and arrived at Fufeng. The emperor had always believed in Buddhism, selecting pure and noble monks to walk in front of the procession, as if to ward off evil spirits. Yuanjiao (元皎) was the candidate recommended by the northern Xihe area, and was summoned into the palace to receive the imperial decree, following the emperor's entourage to the capital. Soon, the emperor ordered Yuanjiao (元皎) to go to Fengxiang first, set up a Royal Medicine Master's Dharma assembly in Kaiyuan Temple, and selected twenty-one monks to perform rituals day and night, lighting lamps, singing, chanting, and reciting scriptures. No one dared to say they were tired, and their sincerity and purity were measurable. Suddenly, a clump of plum trees grew in the Dharma assembly, with a total of forty-nine trunks. Yuanjiao (元皎) reported this matter to the emperor, and the emperor sent eunuchs to verify the situation, which was true. The emperor was very happy and said, 『This is a great auspicious omen!』 On April 18th, Yuanjiao (元皎) and others, the mantra-reciting monks of the Royal Medicine Master's Dharma assembly, submitted a memorial to congratulate the emperor. The emperor replied with an imperial decree, saying, 『The flourishing growth of auspicious plum trees is a sign of the country's prosperity, and the fact that they grow within the Galan (伽藍, temple) is enough to illustrate the flourishing of the Bodhi tree (覺樹, Bodhi tree). Feeling this special auspiciousness, We celebrate with you.』 Yuanjiao's (元皎) power of mantra recitation can reach and resonate, and most of his deeds are like this.
類。加署內供奉焉。
唐京師千福寺楚金傳
釋楚金。程氏之子。本廣平郡今為京兆之盩厔人也。母高氏夜夢諸佛。因而妊焉。生實法王之子也。行素顏玉神和氣清。七歲諷法華。十八通其義。三十構塔曰多寶。四十入帝夢於九重。玄宗睹法名下見金字。詰朝使問罔不有孚。於時聲騰京輦。遂慕人構塔。累級而成。有同反掌。嘗于翠微悟真捫蘿靈趾。乃曰。此吾棲遁之所。遂奏兩寺各建一塔。咸以多寶為名。此外吟詠妙經六千餘遍。寶樹之下彷彿見於分身。靈山之中依俙覿於三變。心無所得舌流甘露。瑞鳥金碧棲於手中。天樂清泠奏於空際。凡諸休應皆不有之。乃曰。法象王之法駕。回人主之宸眷。承明三入揚法六宮。后妃長跪于御筵天華分散而不著。明皇題額肅宗賜幡。豈榮冠於一時。亦庶幾于佛在也。以乾元二年七月七日子時右脅示滅焉。薪盡火滅雪顏如在。昭乎上生於安養之國矣。春秋六十二。法臘三十七。天子憫焉。中使吊焉。敕驃騎大將軍朱光暉監護。即以其法葬于城西龍首原法華蘭若塔之。初金髫年寫法華經。不衣縑繒。寒加艾納而已。弟子慧空法岸浩然皆隨象王之子也。紫閣峰草堂寺飛錫碑文。吳通微書。至貞元十三年四月十三日。左街功德使開府邠國公竇文場奏。千福寺先師楚金是臣和
【現代漢語翻譯】 現代漢語譯本 類，加署內供奉焉。
唐京師千福寺楚金傳
釋楚金（Shi Chujin）。程氏之子。本廣平郡，今為京兆的盩厔人。母高氏夜夢諸佛，因而懷孕。生下來實在是法王（Dharmaraja）之子。他行為素樸，容顏如玉，神態祥和，氣質清逸。七歲就能背誦《法華經》（Lotus Sutra），十八歲通曉其義理。三十歲時建造佛塔，名為多寶塔（Prabhutaratna Stupa）。四十歲時，唐玄宗（Emperor Xuanzong）在夢中見到他的法名下有金字。第二天早上派人詢問，果然如此。當時他的名聲傳遍京城，於是人們爭相建造佛塔，層層疊疊，如同翻手一般容易。他曾經在翠微山（Cuiwei Mountain）悟真寺（Wuzhen Temple）攀援藤蘿，尋訪靈蹟，於是說：『這裡是我棲身隱遁的地方。』於是上奏朝廷，在兩座寺廟各建一座佛塔，都以多寶為名。此外，他還吟詠妙經六千餘遍。在菩提樹下，彷彿見到諸佛分身；在靈鷲山（Vulture Peak），依稀看到釋迦牟尼佛的三變（three transformations）。心中沒有任何執著，口中流出甘露。瑞鳥和金碧鳥棲息在他的手中，天樂清泠地在空中奏響。所有這些吉祥的感應，他都不認為是自己的功勞。他說：『這是法象王的法駕，引來了人主的眷顧。』三次進入皇宮，在六宮宣揚佛法。后妃們在御筵上長跪不起，天花紛紛散落而不沾身。唐明皇（Emperor Ming Huang）題寫匾額，唐肅宗（Emperor Suzong）賜予幡幢。這豈止是榮耀一時，也庶幾近於佛陀在世啊。』在乾元二年七月七日子時，他右脅而臥，示現涅槃。柴薪燒盡，火焰熄滅，但他的容顏卻如同雪一般潔白，彷彿昭示著他已經往生到安養凈土（Sukhavati）了。享年六十二歲，僧臘三十七年。天子為之哀悼，派遣中使弔唁。敕令驃騎大將軍朱光暉監護喪事，就按照佛教的儀軌，將他安葬在城西龍首原（Longshou Plateau）的法華蘭若（Lotus Sutra Aranya）的塔中。當初，楚金在年幼時書寫《法華經》，不穿絲綢衣物，寒冷時就用艾草和粗布禦寒而已。弟子慧空（Huikong）、法岸（Faan）和浩然（Haoran）都追隨他，如同象王之子一般。紫閣峰（Zige Peak）草堂寺（Caotang Temple）飛錫碑文，由吳通微書寫。至貞元十三年四月十三日，左街功德使、開府邠國公竇文場上奏：千福寺（Qianfu Temple）先師楚金是臣的和
【English Translation】 English version Similar [to previous cases], he was additionally enshrined within the palace.
Biography of Shi Chujin of Qianfu Temple in the Tang Capital
Shi Chujin (釋楚金). Son of the Cheng family. Originally from Guangping Prefecture, now Zhouzhi (盩厔) in Jingzhao (京兆). His mother, Lady Gao, dreamt of all the Buddhas at night, and as a result, she became pregnant. His birth was truly that of a son of the Dharma King (法王). His conduct was simple, his face like jade, his spirit harmonious, and his temperament pure. At the age of seven, he could recite the Lotus Sutra (法華經). At eighteen, he understood its meaning. At thirty, he built a pagoda called the Prabhutaratna Stupa (多寶塔). At forty, Emperor Xuanzong (玄宗) saw the character 『gold』 (金) below his Dharma name in a dream. The next morning, he sent someone to inquire, and it was indeed so. At that time, his fame spread throughout the capital, and people eagerly built pagodas, stacking them up as easily as turning their hands. He once visited the Lingzhi (靈趾) site of Wuzhen Temple (悟真寺) on Cuiwei Mountain (翠微山), grasping vines and exploring spiritual traces, and said, 『This is where I will dwell in seclusion.』 He then petitioned the court to build a pagoda at each of the two temples, both named Prabhutaratna. In addition, he chanted the wonderful sutras more than six thousand times. Beneath the Bodhi tree, he seemed to see the emanations of the Buddhas; on Vulture Peak (靈鷲山), he vaguely perceived the three transformations (三變) of Shakyamuni Buddha. His mind was without attachment, and his tongue flowed with nectar. Auspicious birds and golden-blue birds perched in his hands, and heavenly music played clearly in the sky. He did not claim any of these auspicious responses as his own merit. He said, 『This is the Dharma carriage of the Dharma-image King, attracting the imperial favor of the ruler.』 He entered the palace three times, proclaiming the Dharma in the six palaces. The consorts knelt reverently at the imperial banquet, and heavenly flowers scattered without clinging. Emperor Ming Huang (明皇) inscribed a plaque, and Emperor Suzong (肅宗) bestowed banners. This was not merely glory for a time, but also akin to the Buddha being present in the world. On the seventh day of the seventh month of the second year of the Qianyuan era, at midnight, he lay on his right side and manifested Nirvana. The firewood was exhausted, and the flames extinguished, but his face remained as white as snow, as if indicating that he had been reborn in the Pure Land of Sukhavati (安養凈土). He lived to the age of sixty-two, with thirty-seven years as a monk. The Emperor mourned him and sent an envoy to offer condolences. He ordered General Zhu Guanghui to oversee the funeral, and he was buried according to Buddhist rites in the pagoda of the Lotus Sutra Aranya (法華蘭若) on Longshou Plateau (龍首原) west of the city. In his youth, Chujin wrote the Lotus Sutra, not wearing silk garments, but adding artemisia and coarse cloth for warmth in the cold. His disciples Huikong (慧空), Faan (法岸), and Haoran (浩然) all followed him, like the sons of the elephant king. The inscription on the Flying Staff Stele of Caotang Temple (草堂寺) on Zige Peak (紫閣峰) was written by Wu Tongwei. On the thirteenth day of the fourth month of the thirteenth year of the Zhenyuan era, Dou Wenchang, the Left Street Merit Envoy and Duke of Bin, reported: The late teacher Chujin of Qianfu Temple (千福寺) was the harmony of my
尚。于天寶初為國建多寶塔置法華道場。經今六十餘祀。僧等六時禮唸經聲不斷。以歷四朝未蒙旌德。敕謚大圓禪師矣。
唐臺州涌泉寺懷玉傳
釋懷玉。姓高。丹丘人也。執持律法名節峭然。一食長坐蚤虱恣生。唯一布衣行懺悔之法。課其一日念彌陀佛五萬口。通誦彌陀經三十萬卷。至天寶元年六月九日。俄見西方聖像。數若恒沙。有一人擎白銀臺從窗而入。玉云。我合得金臺銀臺卻出。玉倍虔志。后空聲報云。頭上已有光暈矣。請跏趺結彌陀佛印。時佛光充室。玉手約人退曰。莫觸此光明。至十三日丑時再有白毫光現。聖眾滿空。玉云。若聞異香我報將盡。弟子慧命問。師今往何剎。玉以偈云。清凈皎潔無塵垢。蓮華化生為父母。我修道來經十劫。出示閻浮厭眾苦。一生苦行超十劫。永離娑婆歸凈土。玉說偈已香氣盈空。海眾遍滿見阿彌陀佛觀音勢至身紫金色共禦金剛臺來迎。玉含笑而終。肉身現在。後有贊云。我師一念登初地。佛國笙歌兩度來。唯有門前古槐樹。枝低只為掛銀臺。一云。是臺州刺史段懷然詩也。
唐兗州泰岳大行傳
釋大行齊州人也。后入泰山。結草為衣采木而食。行法華三昧感普賢現身。行自嘆曰。命且無常必歸磨滅。未知來世何處受生。遂入藏內信手探經。乃獲
【現代漢語翻譯】 現代漢語譯本：尚。在天寶初年為國家建造多寶塔，設定法華道場。至今已經六十多年了，僧人們每天六個時辰禮拜誦唸，經聲不斷。因為經歷了四個朝代，卻未曾得到表彰美德的封號，朝廷下令追諡為大圓禪師。
唐臺州涌泉寺懷玉傳
釋懷玉，姓高，是丹丘人。他嚴守戒律，品行高潔。每天只吃一頓飯，長期打坐，任憑跳蚤虱子滋生。只穿一件布衣，奉行懺悔之法。給自己規定的功課是每天唸誦彌陀佛五萬遍，通誦《彌陀經》三十萬卷。到天寶元年六月九日，忽然看見西方聖像，數量多如恒河沙數。其中有一人捧著白銀臺從窗戶進來。懷玉說：『我應該得到金臺，怎麼銀臺卻來了？』懷玉更加虔誠。後來空中傳來聲音說：『頭上已經有光暈了。』於是結跏趺坐，結彌陀佛印。當時佛光充滿房間。懷玉用手示意人們退後說：『不要觸碰這光明。』到十三日丑時，再次有白毫光出現，聖眾充滿天空。懷玉說：『如果聞到異香，我就要走了。』弟子慧命問：『師父您將往生到哪個佛剎？』懷玉用偈語說：『清凈皎潔無塵垢，蓮華化生為父母。我修道來經十劫，出示閻浮厭眾苦。一生苦行超十劫，永離娑婆歸凈土。』懷玉說完偈語，香氣充滿天空。眾僧都看見阿彌陀佛（Amitabha，西方極樂世界的教主）、觀音（Avalokiteśvara，觀世音菩薩）和勢至（Mahāsthāmaprāpta，大勢至菩薩）身呈紫金色，一同乘坐金剛臺來迎接他。懷玉含笑而終。肉身現在仍然存在。後來有人讚頌說：『我師一念登初地，佛國笙歌兩度來。唯有門前古槐樹，枝低只為掛銀臺。』有人說，這是臺州刺史段懷然的詩。
唐兗州泰岳大行傳
釋大行是齊州人。後來進入泰山，用草結成衣服，採摘樹木的果實來吃。修行《法華三昧》，感得普賢菩薩（Samantabhadra，象徵菩薩的行愿）現身。大行自己嘆息說：『生命終究無常，必定歸於磨滅。不知道來世將在何處受生。』於是進入藏經閣，隨意抽取經書，結果得到...
【English Translation】 English version: Shang. In the early years of Tianbao (742-756 AD), he built the Duobao Pagoda (多寶塔) for the country and established the Lotus Sutra (法華) Dharma assembly. More than sixty years have passed, and the monks have been reciting the scriptures six times a day without interruption. Having experienced four dynasties without receiving any commendation for his virtue, he was posthumously conferred the title of Greatly Accomplished Zen Master (大圓禪師) by imperial decree.
Biography of Huaiyu of Yongquan Temple in Taizhou during the Tang Dynasty
釋Huaiyu (懷玉), whose surname was Gao (高), was a native of Danqiu (丹丘). He upheld the precepts and laws with unwavering integrity. He ate only one meal a day, sat in meditation for long periods, and allowed fleas and lice to thrive. He wore only a cloth garment and practiced the method of repentance. He set himself the task of reciting Amitabha Buddha's (彌陀佛) name 50,000 times a day and reciting the Amitabha Sutra (彌陀經) 300,000 times in total. On the ninth day of the sixth month of the first year of Tianbao, he suddenly saw holy images of the Western Paradise, as numerous as the sands of the Ganges. One of them was holding a silver platform and entered through the window. Huaiyu said, 'I should have received a golden platform, but a silver platform has appeared instead.' Huaiyu became even more devout. Later, a voice from the sky announced, 'There is already a halo on your head.' He then sat in the lotus position and formed the Amitabha Buddha mudra. At that time, the Buddha's light filled the room. Huaiyu gestured for people to step back, saying, 'Do not touch this light.' On the thirteenth day, at the hour of Chou (1-3 AM), a white hair-like light appeared again, and holy beings filled the sky. Huaiyu said, 'If I smell a strange fragrance, I will be leaving soon.' His disciple Huiming (慧命) asked, 'Master, where will you be reborn?' Huaiyu replied with a verse: 'Pure and immaculate, without dust or defilement, born from a lotus flower as parents. I have cultivated the Way for ten kalpas, appearing in Jambudvipa (閻浮) to be weary of suffering. A lifetime of ascetic practices surpasses ten kalpas, forever leaving the Saha world (娑婆) to return to the Pure Land.' After Huaiyu recited the verse, the fragrance filled the sky. The assembly of monks all saw Amitabha Buddha (阿彌陀佛), Avalokitesvara (觀音), and Mahasthamaprapta (勢至) with bodies of purple-gold, riding together on a vajra platform to welcome him. Huaiyu passed away with a smile. His physical body still exists today. Later, someone praised him, saying, 'My master ascended to the first ground in a single thought, the music of the Buddha-land came twice. Only the old locust tree in front of the gate lowers its branches to hang the silver platform.' It is said that this is a poem by Duan Huairan (段懷然), the prefect of Taizhou.
Biography of Daxing of Mount Tai in Yanzhou during the Tang Dynasty
釋Daxing (大行) was a native of Qizhou (齊州). Later, he entered Mount Tai (泰山), made clothes from grass, and ate the fruits of trees. Practicing the Lotus Samadhi (法華三昧), he was moved to see Samantabhadra Bodhisattva (普賢菩薩) appear. Daxing sighed to himself, 'Life is ultimately impermanent and will inevitably return to annihilation. I do not know where I will be reborn in the next life.' Therefore, he entered the scripture library and randomly drew a scripture, and as a result, he obtained...
西方聖教。遂專心思念阿彌陀佛三七日間。於半夜時忽睹琉璃地。心眼洞明見十方佛。猶如明鑑中像。后時詔行入內宮寢于御殿。敕賜號常精進菩薩。受開國公。乃示微疾右脅而終。葬后開棺見儀貌如生異香芬鬱焉。
唐洛陽廣愛寺亡名傳
釋亡名。榮陽人也。居止洛中廣愛寺。以精習毗尼慎防戒法。避其譏丑罕有缺然。上元中東歸寧省。路及榮陽道宿于逆旅。方解囊脫屨。欲漉水盥塵。次有僧至。頗見貌剛而率略。與律師並房安置。其後到僧謂主人曰。貧道遠來疲頓餒乏。主人有美酒酤滿罌。粱肉買半肩。物至酬直。無至遲也。主人遽依請辦。僧飲啖之都無孑遺。其律師呵之曰。身披法服。對俗士恣行飲啖。不知慚赧。其僧不答。初夜索水盥漱。端身趺坐緩發梵音誦華嚴經。初舉題目。次言如是我聞已下。其僧口角兩發金色光。聞者垂泣。見者嘆嗟。律師亦生羨慕。竊自念言。彼酒肉僧乃能誦斯大經。比至三更猶聞誦經。聲聲不絕四帙欲滿。口中光明轉更增熾。遍於庭宇。透于窗隙照明兩房。律師初不知是光而云。彼客何不息燈。損主人油燼。律師因起如廁。方窺見金色光明自僧之口兩角而出。誦至五帙已上。其光漸收卻入僧口。夜將五更誦終六帙。僧乃卻臥須臾天明。律師涕泣而來五體投地求哀。懺
【現代漢語翻譯】 現代漢語譯本：西方聖教之人，於是專心一意地思念阿彌陀佛，持續了二十一天。在半夜時分，忽然看見琉璃般的大地，心眼明澈，能看見十方諸佛，就像在明亮的鏡子中照見影像一般。後來，皇帝下詔讓他進入內宮，居住在御殿之中，並賜予『常精進菩薩』的稱號，授予開國公的爵位。之後，他示現輕微的疾病，右脅而臥圓寂。安葬后打開棺材，看見他的儀容相貌栩栩如生，還有奇異的香氣芬芳濃郁。
唐洛陽廣愛寺亡名傳
釋亡名（Shi Wangming），榮陽人。居住在洛陽廣愛寺，精通學習毗尼（Vinaya，戒律），謹慎防範觸犯戒律，很少有缺失之處，避免被人譏諷。上元（Shangyuan，年號）年間，他回榮陽探親。在路過榮陽時，在旅店住宿。剛解開包裹脫下鞋子，想要過濾水洗去塵土，這時有一位僧人來到。這位僧人相貌剛毅，行為粗率。店主安排他和律師（指精通戒律的僧人）同住一間房。之後，那位僧人對店主說：『貧道（僧人的自稱）從遠方而來，疲憊飢餓。主人家是否有美酒，請沽滿一罈；是否有肉，請買半邊豬肩。東西送到后，我會付錢，不會拖延。』店主立刻按照他的要求辦理。僧人飲酒吃肉，一點也不剩。那位律師呵斥他說：『你身披法服，卻在俗人面前恣意飲酒吃肉，不知羞恥。』那位僧人沒有回答。到了初夜時分，他要水洗漱，端正身體，結跏趺坐，緩緩地發出梵音誦讀《華嚴經》（Avatamsaka Sutra）。剛開始唸誦經題，接著唸誦『如是我聞』（Thus have I heard）以下的內容。那位僧人的口角兩邊發出金色的光芒，聽見的人都流下了眼淚，看見的人都讚歎不已。那位律師也心生羨慕，暗自想道：『那位飲酒吃肉的僧人竟然能誦讀這樣的大經。』直到三更時分，還能聽見誦經的聲音，一聲接一聲，快要念完四帙（指經文的卷數）。口中的光明變得更加熾盛，照遍了庭院，穿透了窗戶的縫隙，照亮了兩間房。律師起初不知道那是光，還說：『那位客人為什麼不熄燈，白白浪費主人的燈油。』律師因此起身去廁所，才看見金色的光明從僧人的口角兩邊發出。誦讀到五帙以上時，那光芒漸漸收回，進入僧人的口中。快到五更時分，僧人誦完了六帙。僧人於是躺下，過了一會兒天亮了。律師哭泣著前來，五體投地，請求懺悔。
【English Translation】 English version: A person of the Western Holy Teachings, he then single-mindedly contemplated Amitabha Buddha for twenty-one days. In the middle of the night, he suddenly saw a land of lapis lazuli, his mind's eye clear, seeing the Buddhas of the ten directions, as if seeing images in a bright mirror. Later, the emperor issued an edict for him to enter the inner palace, residing in the imperial hall, and bestowed upon him the title 'Bodhisattva of Constant Diligence', granting him the title of Duke of the Founding State. After that, he manifested a slight illness, passed away lying on his right side. After burial, the coffin was opened, and his appearance was seen to be lifelike, with an extraordinary fragrance.
Biography of the Nameless Monk of Guang'ai Temple in Luoyang, Tang Dynasty
釋亡名 (Shi Wangming), was a native of Rongyang. He resided in Guang'ai Temple in Luoyang, diligently studying the Vinaya (Vinaya, monastic discipline), carefully guarding against violating the precepts, rarely having any shortcomings, avoiding being ridiculed. During the Shangyuan (Shangyuan, era name) period, he returned to Rongyang to visit his family. While passing through Rongyang, he stayed at an inn. Just as he was unpacking and taking off his shoes, wanting to filter water to wash away the dust, a monk arrived. This monk had a stern appearance and acted roughly. The innkeeper arranged for him to share a room with the Vinaya Master (referring to a monk proficient in monastic discipline). Afterwards, that monk said to the innkeeper: 'This poor monk (a monk's self-reference) has come from afar, weary and hungry. Does the innkeeper have fine wine? Please fill a jar. Do you have meat? Please buy half a pork shoulder. Once the items are delivered, I will pay, without delay.' The innkeeper immediately complied with his request. The monk drank wine and ate meat, leaving nothing behind. The Vinaya Master scolded him, saying: 'You wear the robes of a monk, yet you indulge in drinking and eating in front of laypeople, without shame.' That monk did not reply. At the beginning of the night, he asked for water to wash, straightened his body, sat in the lotus position, and slowly chanted the Avatamsaka Sutra (Avatamsaka Sutra) in Sanskrit. He began by reciting the title of the sutra, then recited from 'Thus have I heard' onwards. Golden light emanated from both corners of the monk's mouth, and those who heard it shed tears, and those who saw it exclaimed in admiration. The Vinaya Master also felt envious, thinking to himself: 'That monk who drinks wine and eats meat is actually able to recite such a great sutra.' Until the third watch of the night, the sound of chanting could still be heard, one after another, about to finish four fascicles (referring to the volumes of the scripture). The light from his mouth became even more intense, illuminating the courtyard, penetrating the cracks in the windows, and illuminating both rooms. The Vinaya Master initially did not know it was light, and said: 'Why doesn't that guest turn off the lamp, wasting the innkeeper's oil?' The Vinaya Master then got up to go to the toilet, and only then did he see golden light emanating from both corners of the monk's mouth. When he recited above the fifth fascicle, the light gradually retracted, entering the monk's mouth. Near the fifth watch of the night, the monk finished reciting the six fascicles. The monk then lay down, and after a while, it was dawn. The Vinaya Master came weeping, prostrating himself on the ground, begging for repentance.
過輕謗賢聖之罪。律師喜遇異人。後加勤苦。卒成高名莫知終地。
唐成都府雄俊傳
釋雄俊。俗姓周。成都人也。善講說無戒行。所受檀信非法而用且多狡詐唯事疏狂。又經反初服入軍壘。而因逃難還入緇行。大曆中暴亡入冥。見王者訶責畢引入獄去。俊抗聲大呼曰。雄俊儻入地獄三世諸佛即成妄語矣。曾讀觀經。下品下生者造五逆罪臨終十念尚得往生。俊雖造罪不犯五逆。若論唸佛莫知其數。佛語若有可信。暴死卻合得回。與雄俊傳語云。若見城中道俗告之。我已得往生西方。言畢承寶臺直西而去。
系曰。一念憶識自身稱佛名不少。垂入獄而還返者。以強善心而轉弱惡故。是故行人須知口誦莫如心持。往生淺力當如是學也。俊語流出民間。必死者重蘇傳此語也。
唐吉州龍興寺三刀法師傳
釋三刀法師者。本姓曹。廬陵人也。天然之性嗜于蔬食。羈貫成童志願出家。於時自江以西從安史之亂。南方不寧多事土扶。故強兼弱兵革未休。大曆七年十一月廣州呂大夫被翻城。奉洪州路嗣恭。牒吉州刺史劉寧徴兵三千人。同收番禺。法師舊名伯連。其為人也強渥而貌惡。且心循良恒持誦金剛經。以筒盛經佩之於身。誓不婚娶。然不揚此善於他。惟密行愈至。無何被括為軍。呈閱之時又選
【現代漢語翻譯】 現代漢語譯本：
過輕地誹謗賢人和聖人的罪過。有位律師喜好結交不同尋常的人。後來更加勤奮刻苦，最終成就了很高的名聲，沒有人知道他最終的歸宿。
唐朝成都府的雄俊傳
釋雄俊，俗姓周，是成都人。他擅長講經說法，但是不守戒律。接受信徒的供養不合規矩，而且大多使用狡詐的手段，只做些放蕩不羈的事情。他還曾經脫下僧衣去當兵，後來因為逃避戰亂又重新出家。大曆年間，他突然暴病身亡，進入陰間。見到閻王后，受到嚴厲的斥責，然後被帶入地獄。雄俊大聲呼喊說：『如果雄俊要下地獄，那麼三世諸佛就成了說謊的人了。』他曾經讀過《觀無量壽經》。經中說，下品下生的人，即使造了五逆罪，臨終時只要念十聲佛號，尚且可以往生西方極樂世界。雄俊雖然犯了罪，但是沒有犯五逆罪。如果論唸佛的數量，那更是數不清。如果佛說的話可以相信，那麼我暴死後就應該可以還陽。』於是，閻王派人傳話給雄俊說：『如果見到城裡的僧人和俗人，告訴他們，我已經往生西方極樂世界了。』說完，就乘坐寶臺直接向西方去了。
系曰：只要一念憶念，自身稱念佛的名號不少，即使將要進入地獄也能返回，這是因為強大的善心轉化了微弱的惡念。所以修行的人要知道，口誦不如心持。往生西方的淺薄力量應當這樣學習。雄俊的話流傳到民間，必死的人因此復甦，傳揚這件事。
唐朝吉州龍興寺三刀法師傳
釋三刀法師，本姓曹，是廬陵人。天性喜歡吃素。年幼時就立志出家。當時，從長江以西到安史之亂，南方也不安定，經常發生戰事。所以強大的兼併弱小的，戰爭沒有停止。大曆七年十一月，廣州呂大夫被攻破城池。奉洪州路嗣恭的命令，命令吉州刺史劉寧徵兵三千人，一同收復番禺。法師原來的名字叫伯連。他為人強壯敦厚，相貌醜陋，但是心地善良，經常持誦《金剛經》。用筒裝著經書，佩戴在身上。發誓不結婚。但是不向別人宣揚自己的善行，只是默默地堅持。不久，被徵召入伍。在接受檢查的時候，又被選中了
【English Translation】 English version:
The sin of lightly slandering the virtuous and the saints. A lawyer enjoyed meeting extraordinary people. Later, he became more diligent and hardworking, eventually achieving a high reputation, and no one knew his final destination.
The Biography of Xiongjun of Chengdu Prefecture in the Tang Dynasty
釋Xiongjun (Shì Xiongjun, a Buddhist monk), whose secular surname was Zhou, was a native of Chengdu. He was good at lecturing but did not observe the precepts. The offerings he received from believers were illegal and mostly obtained through cunning means, and he only engaged in unrestrained behavior. He had also taken off his monastic robes to join the army, and later, due to escaping the war, he re-entered monastic life. During the Dali era, he suddenly died of illness and entered the underworld. After seeing King Yama, he was severely reprimanded and then taken to hell. Xiongjun shouted loudly, saying, 'If Xiongjun is to enter hell, then the Buddhas of the three worlds will have become liars.' He had read the 'Contemplation Sutra (Guan Wuliangshou Jing)'. It says that those who commit the five rebellious acts (Wu Ni Zui) and are of the lowest grade of rebirth, can still be reborn in the Western Pure Land (Xifang Jile Shijie) if they recite the Buddha's name ten times before death. Although Xiongjun has committed sins, he has not committed the five rebellious acts. If we talk about the number of times he has recited the Buddha's name, it is countless. If the Buddha's words are to be believed, then I should be able to return to life after dying suddenly.' So, King Yama sent someone to tell Xiongjun, 'If you see the monks and laypeople in the city, tell them that I have already been reborn in the Western Pure Land.' After saying this, he rode a jeweled platform straight to the west.
Ascribed: With one thought of remembrance, reciting the Buddha's name many times, even if about to enter hell, one can return. This is because a strong good heart transforms a weak evil one. Therefore, practitioners should know that oral recitation is not as good as mental adherence. The shallow power of rebirth in the Western Pure Land should be learned in this way. Xiongjun's words spread among the people, and a person who was about to die was revived because of this story.
The Biography of Dharma Master Sandao of Longxing Temple in Jizhou in the Tang Dynasty
釋Dharma Master Sandao (Shì Sandao Fashi), whose original surname was Cao, was a native of Luling. By nature, he was fond of vegetarian food. From a young age, he aspired to leave home and become a monk. At that time, from west of the Yangtze River to the An Lushan Rebellion (An Shi Zhi Luan), the south was also unstable, and wars frequently occurred. Therefore, the strong annexed the weak, and the wars did not stop. In November of the seventh year of the Dali era, Governor Lu of Guangzhou was defeated and the city was captured. Following the order of Lu Sigong of Hongzhou, Liu Ning, the prefect of Jizhou, was ordered to conscript 3,000 soldiers to jointly recover Panyu. The Dharma Master's original name was Bolian. He was strong and honest, and his appearance was ugly, but his heart was kind, and he often recited the 'Diamond Sutra (Jin Gang Jing)'. He carried the sutra in a tube, wearing it on his body. He vowed not to marry. However, he did not publicize his good deeds to others, but silently persisted. Soon, he was conscripted into the army. When he was being inspected, he was selected again.
充行營小將。非其所好。遂亡命焉。時徴兵頗急牒諸處要害捕逐。于本州洋口擒送劉寧。令于朱木橋處死。三下刃俱折。劉怪問之。遂言。素志舍家恒持經法。如斯怯懦恐衄軍威。是以亡耳。問經何在。曰被獲時遺墜。遂令搜取果數百步外得之。竹筒有刃痕而幾絕。劉拱手稱歎久之。乃縱其為僧。奏聞。敕下本道號三刀法師。配本郡龍興寺。後加精進卒于住所。
唐湖州法華寺大光傳
釋大光。俗姓唐氏。生於邑之安吉也。母梅氏寄孕而夢協靈祥。在娠乃惡葷臭焉。既誕能言。不為戲弄。未齔之歲思求佛乘矣。愿念法華三月通貫。經聲一發頑鄙革心。及遂出家而尋登戒。西遊京邑。朝見肅宗帝召對禁中。拱而嘆曰。昔夢吳僧口持大乘五光隨發。音容宛若適朕愿兮。因賜名大光。屬帝降誕節齋于定國寺。因賜墨詔。許天下名寺意往者住持。令中官趙溫送于千福寺住持經道場。其誦經作吳音。遼遼通於聖聽。帝甚異其事。令中官而宣諭焉。后居藍田精舍。先期而寺僧夢天童來降曰。大光經聲通於有頂。光一日宴坐自見神手從天而下撫其心。乃憶先達抱玉大師嘗志斯言。令高其法音當有神之輔翼。又別夕夢神僧乳見於心命光口吮。自爾功力顯暢形神不勞。又尋山探幽偶墜窮谷。龍泉莫測淪溺其間。心靈瞭然都無
【現代漢語翻譯】 現代漢語譯本 充當軍隊中的小將，並非他所喜好，於是就逃走了。當時徵兵非常緊急，各處要害都接到命令要抓捕他。在本州洋口被抓獲，送給劉寧，命令在朱木橋處死。砍了三刀，刀都斷了。劉寧奇怪地問他原因，他於是說：『我一直以來的志向是捨棄家庭，恒常持誦經法。像這樣怯懦，恐怕會削弱軍隊的威嚴，所以才逃走。』劉寧問他經書在哪裡，他說：『被抓獲時遺失了。』於是命令人搜尋，果然在幾百步外找到了。竹筒上有刀砍的痕跡，幾乎要斷裂。劉寧拱手稱讚了很久，於是放他出家為僧，並上奏朝廷。皇帝下令在本道稱他為『三刀法師』，安置在本郡的龍興寺。後來更加精進，最終在住所去世。
唐朝湖州法華寺大光傳
釋大光，俗姓唐氏，出生在湖州安吉縣。他的母親梅氏懷孕時夢見與神靈相合的祥瑞之兆，懷孕期間厭惡葷腥。出生后就能說話，不嬉戲玩鬧。還沒到換牙的年齡，就思考尋求佛法了。發願唸誦《法華經》，三個月就能貫通。經聲一出，頑固鄙陋的人也能革新思想。等到出家后，隨即受了具足戒。西行遊歷京城，朝見肅宗皇帝，皇帝召見他在宮中對談，拱手讚歎說：『過去我夢見一位吳地的僧人口中持誦大乘佛法，五種光芒隨著聲音發出，音容相貌就像是你，正合我的心願啊。』因此賜名『大光』。適逢皇帝的誕辰，在定國寺設齋，於是賜給他墨詔，允許他前往天下名寺，隨意選擇住持。命令宦官趙溫送他到千福寺住持經道場。他誦經時用吳地的口音，清晰地傳到皇帝的耳中。皇帝對這件事感到非常奇異，命令宦官傳達旨意。後來居住在藍田精舍。事先，寺里的僧人夢見天童降臨，說：『大光的經聲能夠傳到有頂天。』大光有一天宴坐時，自己看見一隻神手從天而降，撫摸他的心。於是想起先達抱玉大師曾經說過這樣的話，讓他提高法音，當有神靈的輔助。又在另一個晚上，夢見神僧用乳汁餵他，命令大光用口吮吸。從此以後，功力明顯通暢，形體精神都不感到疲勞。又尋山探幽，偶然墜入深谷。龍泉深不可測，他沉溺在其中。心靈卻清清楚楚，完全沒有...
【English Translation】 English version He was assigned as a junior officer in the army, which was not to his liking, so he fled. At that time, conscription was very urgent, and orders were issued to capture him in various strategic locations. He was captured in Yangkou of this prefecture and sent to Liu Ning, who ordered him to be executed at Zhumu Bridge. Three blows were struck, and all the blades broke. Liu Ning strangely asked him the reason, and he then said, 'My lifelong aspiration has been to abandon my family and constantly uphold the scriptures. Being so cowardly, I feared undermining the army's prestige, so I fled.' Liu Ning asked him where the scriptures were, and he said, 'They were lost when I was captured.' So he ordered people to search, and indeed they were found several hundred steps away. The bamboo tube had knife marks and was almost broken. Liu Ning cupped his hands in admiration for a long time, and then released him to become a monk, and reported it to the court. The emperor ordered him to be called 'Three-Knife Dharma Master' in this circuit and assigned him to Longxing Temple in this prefecture. Later, he became more diligent and eventually died at his residence.
Biography of Dharma Master Daguang of Fahua Temple in Huzhou, Tang Dynasty
釋Daguang (Dharma Master Daguang), whose secular surname was Tang, was born in Anji County of Huzhou. His mother, Lady Mei, dreamed of auspicious signs of union with spirits while pregnant, and during pregnancy, she detested the smell of meat. After birth, he could speak and did not play games. Before he lost his baby teeth, he was already thinking about seeking the Buddha's teachings. He vowed to recite the 'Lotus Sutra' and could understand it thoroughly in three months. Once the sound of the sutra was uttered, even the stubborn and vulgar could reform their minds. After he became a monk, he immediately received the full precepts. He traveled west to the capital and had an audience with Emperor Suzong, who summoned him to the palace for a conversation. The emperor cupped his hands and exclaimed, 'In the past, I dreamed of a monk from Wu holding the Great Vehicle Dharma in his mouth, and five kinds of light emanated with the sound. His voice and appearance are just like you, which is exactly what I desired!' Therefore, he was given the name 'Daguang (Great Light)'. On the occasion of the emperor's birthday, a vegetarian feast was held at Dingguo Temple, so he was given a written decree, allowing him to go to famous temples all over the world and choose to be the abbot at will. He ordered the eunuch Zhao Wen to send him to Qianfu Temple to preside over the sutra recitation hall. When he recited the sutras, he used the Wu dialect, which clearly reached the emperor's ears. The emperor found this very strange and ordered the eunuch to convey his decree. Later, he lived in Lantian Hermitage. In advance, the monks of the temple dreamed of a celestial child descending, saying, 'Daguang's (Great Light's) sutra recitation can reach the highest heaven.' One day, Daguang (Great Light) was sitting in meditation and saw a divine hand descending from the sky and stroking his heart. Then he remembered that the former master Baoyu had once said such words, asking him to raise his Dharma voice, and there would be divine assistance. On another night, he dreamed of a divine monk feeding him milk, ordering Daguang (Great Light) to suck it with his mouth. From then on, his power became clearly smooth, and his body and spirit did not feel tired. He also searched for mountains and explored secluded places, and accidentally fell into a deep valley. The Dragon Spring was unfathomable, and he was drowned in it. But his mind was clear and clear, without any...
惑亂。因思本經多寶塔。為誠愿持此支品十萬遍。恍然奮身脫泉。若有神捧焉。后詔住資聖等。此寺趙國公長孫無忌宅。龍朔二年為文德皇后追福造。長安七年遭火蕩盡。唯于灰中得數部經。不損一字。以事奏聞。百姓舍施。數日之間已盈巨萬。遂再造其寺。光覽此經倍加精進。后以偏感有親在吳未答慈力。表乞歸省養。詔旨未允。遂生有妄之疾。策蹇強力將投于淵。驢伏不前群烏拂頂。心既曉覺疾亦隨瘳。乃以經頂荷行道。忽有詔許還。既止烏程構營寶塔。日持華偈成報往愿焉。永泰元年浙西廉使韋元甫表請。光為六郡別敕道場持念之首。大曆癸丑歲顏魯公真卿領郡。相國李紳父為烏程宰。紳未期歲。乳病暴作而不啼。不鑒者七辰。召光至命乳母洗滌焚香。乃朗諷經分別功德品。遂超席而坐拱手開眸。光授飲杯水令強乳哺之。疾乃徐愈。光笑而謂曰。汝何愿返之遄速乎。因以光名易紳小字。貞元中紳重遊霅上。泊舟之次。光早遲佇于溪側而笑言。戲撫之若稚孺焉。后紳刺于吳興飲醉於館。光引宿于道場。夜分將醒白光滿室朗然若晝。往覘光公宴坐梵音方作。光起面門如開毫相。經音向息光色隨斂。紳歸京相辭。光曰。汝得徑山之言。吾則無以為諭。行矣自愛。去留有時。他日位處廟堂。以教法為外護乎。永貞元年十
【現代漢語翻譯】 現代漢語譯本： 迷惑困擾。因為思念《法華經》中的多寶塔，發誠心願持誦此《分別功德品》十萬遍。恍惚間感覺奮身脫離困境，好像有神在托舉一般。後來奉詔住在資聖寺等寺廟。這座寺廟原是趙國公長孫無忌的宅邸，龍朔二年為文德皇后追薦冥福而建造。長安七年遭遇火災全部燒燬，唯獨在灰燼中發現幾部經書，沒有損壞一個字。將此事上奏朝廷，百姓紛紛捐舍，幾天之內就聚集了巨額錢財，於是再次建造這座寺廟。光覽法師讀誦此經更加精進，後來因為思念在吳地的親人，未盡到孝道，上表請求回家鄉探望贍養。皇帝沒有批準，於是產生妄想癥。他拄著枴杖，強行想要投河自盡，毛驢伏地不前，一群烏鴉在他頭頂盤旋。他內心醒悟，疾病也隨之痊癒。於是用頭頂著經書行走。忽然接到詔書允許他回家。回到烏程后，他建造寶塔，每天持誦《華嚴經》的偈頌，來報答以往的願望。永泰元年，浙西廉使韋元甫上表請求，讓光覽法師擔任六郡別敕道場持唸的首座。大曆癸丑年，顏真卿擔任郡守，宰相李紳的父親擔任烏程縣令。李紳未滿週歲時，得了乳病，哭鬧不止，七天都沒有好轉。請光覽法師來，命令乳母洗手焚香，光覽法師於是高聲朗誦《分別功德品》，李紳就從蓆子上坐起來，拱手睜開眼睛。光覽法師給他餵了一杯水，讓他勉強吃奶，疾病才慢慢痊癒。光覽法師笑著對他說：『你為何希望這麼快就好呢？』於是用『光』字來代替李紳的小名。貞元年間，李紳再次遊覽霅溪，停船靠岸時，光覽法師早已在溪邊等候，笑著和他說話，像對待小孩子一樣撫摸他。後來李紳在吳興做官，在官舍里喝醉了酒，光覽法師邀請他到道場住宿。半夜將要醒來時，滿屋都是白光，明亮如同白晝。前去察看，光覽法師正在宴坐，口中發出梵音。光覽法師起身，面門如同打開毫光相。經音停止，光芒也隨之消失。李紳回京時向他告辭，光覽法師說：『你得到了徑山禪師的教誨，我沒有什麼可以教導你的。去吧，好好保重。去留都有時機。將來身居高位，要以佛法為外護啊。』永貞元年十月
【English Translation】 English version: He was confused and disturbed. Because he thought of the Tāgara Stūpa (多寶塔, jeweled stupa) in the Lotus Sutra, he sincerely vowed to recite this 'Chapter on Discernment of Merits' (分別功德品) ten thousand times. In a daze, he felt himself rising out of difficulty, as if supported by a deity. Later, he was ordered to reside in Ci Sheng Temple (資聖寺) and other temples. This temple was originally the residence of Duke Zhao of the State of Zhao, Changsun Wuji (長孫無忌), and was built in the second year of Longshuo (龍朔) to seek blessings for Empress Wendé (文德皇后). In the seventh year of Chang'an (長安), it was completely burned down in a fire, but several scriptures were found in the ashes, without a single word damaged. He reported this matter to the court, and the people donated generously, gathering a huge sum of money within a few days. So, the temple was rebuilt. Guanglan (光覽) read this scripture with even greater diligence. Later, because he missed his relatives in Wu (吳) and had not fulfilled his filial duties, he requested to return to his hometown to visit and support them. The emperor did not approve, so he developed delusions. Leaning on a cane, he forcibly tried to throw himself into the river, but the donkey refused to move forward, and a flock of crows hovered over his head. He awakened in his heart, and his illness also subsided. So, he carried the scripture on his head and walked. Suddenly, he received an edict allowing him to return home. After returning to Wucheng (烏程), he built a pagoda and recited the verses of the Avatamsaka Sutra (華嚴經) every day to repay his past vows. In the first year of Yongtai (永泰), Wei Yuanfu (韋元甫), the commissioner of Zhejiang West (浙西), requested that Guanglan be the head of the chanting in the specially designated Daogchang (道場, place for religious practice) of the six counties. In the year of Guichou (癸丑) during the Dali (大曆) era, Yan Zhenqing (顏真卿) served as the prefect, and the father of Chancellor Li Shen (李紳) served as the magistrate of Wucheng. When Li Shen was less than one year old, he developed a breast disease and cried incessantly, not improving for seven days. Guanglan was invited, and he ordered the wet nurse to wash her hands and burn incense. Guanglan then loudly recited the 'Chapter on Discernment of Merits' (分別功德品), and Li Shen sat up from the mat, clasped his hands, and opened his eyes. Guanglan fed him a cup of water and forced him to drink milk, and his illness slowly healed. Guanglan smiled and said to him: 'Why do you wish to recover so quickly?' So, he used the character 'Guang' (光) to replace Li Shen's childhood name. During the Zhenyuan (貞元) era, Li Shen visited Zhaxi (霅溪) again. When his boat docked, Guanglan was already waiting by the stream, smiling and talking to him, stroking him like a child. Later, Li Shen served as an official in Wuxing (吳興) and got drunk in the official residence. Guanglan invited him to stay overnight at the Daogchang (道場). When he was about to wake up in the middle of the night, the room was filled with white light, as bright as day. He went to check and saw Guanglan sitting in meditation, chanting Sanskrit sounds. Guanglan got up, and his face was like the opening of a halo. When the chanting stopped, the light also disappeared. When Li Shen returned to the capital, he said goodbye to him. Guanglan said: 'You have received the teachings of the Chan master of Jingshan (徑山), and I have nothing to teach you. Go, take care of yourself. There is a time for going and staying. In the future, when you are in a high position, use the Dharma as your external protection.' First year of Yongzhen (永貞), October
二月黑月既夕示滅于持經道場。獸嗥鳥墜。山木驚振。異香芬馥信宿不消。刺史顏防深愴悼之。光一納四十歲無浣濯。而戒香郁然。一飯七十載。徴驗絕多。故相李公紳。素于空門寡信頗規僧過。而敦重光公。自著碑題云墨詔持經大德神異碑銘布衣楊夔書云。
唐荊州天崇寺智燈傳
釋智燈。不知何許人也。矜莊己行嚴厲時中。守護戒科恒持金剛般若。勤不知倦。貞元中遇疾而死。弟子啟手猶熱。不即入木。經七日還蘇云。初見冥中若王者。以唸經故合掌降階。因問訊曰。更容上人十年在世。勉出生死。因問人間眾僧中后食薏苡仁為藥食。還是已否。曰此大違本教。燈報云。律中有正非正開遮之條如何。王曰。此乃後人加之非佛意也。遠近聞之。渚宮僧至有中后無有飲水者。
系曰。小乘尚開食五凈物。薏苡非五穀正食也。疑其冥官因機垂誡嫌。於時比丘太慢戒法。故此嚴警開制。實諸佛常法也。非後人之加釀焉。
宋高僧傳卷第二十四 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第二十五
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
讀誦篇第八之二(正傳二十一人附見五人)
唐并州石壁寺明度傳
釋明度。未知何許人也。
【現代漢語翻譯】 現代漢語譯本：二月黑月（陰曆二月）的最後一天，光一法師在持經道場示寂。當時出現獸類哀嚎、鳥類墜落，山林樹木驚恐震動的異象，還有奇異的香味，過了很久都沒有消散。刺史顏防對此深感悲痛。光一法師一生四十年沒有換洗過衣服，但是戒律的香氣卻非常濃郁。他七十年來只吃一頓飯，種種靈異的徵兆非常多。前宰相李公紳，一向對佛教不太相信，經常批評僧人的過失，但是卻非常尊重光一法師，親自撰寫碑文，碑文的題目是《墨詔持經大德神異碑銘》，由布衣楊夔書寫。
唐荊州天崇寺智燈傳
釋智燈，不知道是哪裡人。他舉止莊重，行為嚴謹，處事合乎時宜，嚴格守護戒律，恒常持誦《金剛般若經》，勤奮不知疲倦。貞元年間，他生病去世。弟子們摸他的手，還很溫暖，沒有立刻放入棺木。過了七天，他甦醒過來說，起初看見冥府中有一位王者，因為他念經的緣故，合掌走下臺階。於是（智燈）向他問訊，（王者）說：『再容許上人在世十年，努力了脫生死。』（智燈）於是問人間眾僧中，有人在中午之後把薏苡仁當作藥物食用，這件事可以嗎？（王者）說：『這大大違背了佛教的教義。』智燈回答說：『律中有正、非正、開、遮的條文，這又該怎麼說呢？』王者說：『這都是後人加上去的，不是佛的意思。』遠近的人聽說了這件事。渚宮的僧人，有的中午之後就不再飲水了。
系曰：小乘佛教尚且允許食用五凈物，薏苡仁不是五穀正食。懷疑冥官是隨機示現，告誡人們要警惕。當時的比丘太過輕慢戒律，所以用這種方式來嚴格警示開示和制止。這實在是諸佛通常的做法，不是後人隨意新增的。
宋高僧傳卷第二十四 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第二十五
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
讀誦篇第八之二(正傳二十一人附見五人)
唐并州石壁寺明度傳
釋明度，不知道是哪裡人。
【English Translation】 English version: On the last day of the second black month (the last day of the second lunar month), Dharma Master Guangyi passed away at the Sutra-Reciting Dharma Assembly. At that time, there were unusual phenomena such as the howling of beasts, the falling of birds, and the frightened shaking of mountain trees. There was also an unusual fragrance that did not dissipate for a long time. Yan Fang, the governor, felt deeply saddened by this. Dharma Master Guangyi had not changed his clothes for forty years, but the fragrance of his precepts was very strong. He had only one meal a day for seventy years, and there were many miraculous signs. Li Gong Shen, the former prime minister, had always been skeptical of Buddhism and often criticized the faults of monks, but he respected Dharma Master Guangyi very much. He personally wrote the inscription for the stele, which was titled 'Imperial Decree Commending the Virtuous and Miraculous Dharma Master of Sutra Recitation,' and it was written by the commoner Yang Kui.
Biography of Zhidi of Tianchong Temple in Jingzhou, Tang Dynasty
釋智燈 (Shi Zhideng): Monk Zhideng, it is not known where he was from. He was dignified in his demeanor, strict and moderate in his actions, diligently guarded the precepts, and constantly recited the 'Vajra Prajna Sutra' (Diamond Sutra). He was diligent and never tired. During the Zhenyuan era, he died of illness. When his disciples touched his hand, it was still warm, so they did not immediately put him in the coffin. After seven days, he woke up and said that he had initially seen a king in the underworld who, because of his recitation of the sutras, put his palms together and walked down the steps. So (Zhideng) greeted him, and (the king) said, 'Allow the venerable one to live in the world for another ten years to strive to escape from birth and death.' (Zhideng) then asked whether there were monks in the human world who were eating Job's tears (薏苡仁) as medicine after noon. (The king) said, 'This greatly violates the teachings of Buddhism.' Zhideng replied, 'The precepts have provisions for what is proper, improper, allowed, and prohibited. How should this be explained?' The king said, 'These are all additions by later generations and are not the Buddha's intention.' People far and near heard about this. Some monks in Zhugong stopped drinking water after noon.
Commentary: The Hinayana (小乘) school even allows the consumption of the five pure substances. Job's tears are not a staple grain. It is suspected that the underworld official was giving a timely warning. At that time, the monks were too lax in observing the precepts, so this method was used to strictly warn, open up, and prohibit. This is indeed the usual practice of all Buddhas and not something arbitrarily added by later generations.
Song Dynasty Biographies of Eminent Monks, Volume 24 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks
Song Dynasty Biographies of Eminent Monks, Volume 25
Compiled by the Purple-Robed Shramana Zanning, Great Master of Tonghui Temple on the Left Street of the Song Dynasty, and others, by Imperial Order
Chapter 8.2 on Reading and Recitation (21 Main Biographies with 5 Additional Mentions)
Biography of Mingdu of Shibi Temple in Bingzhou, Tang Dynasty
釋明度 (Shi Mingdu): Monk Mingdu, it is not known where he was from.
經論步學三業恪勤。誦金剛般若。資為凈分。慈濟為心。迨貞觀末有鴿巢于屋楹乳養二雛。度每以余粥就窠哺之。復咒之曰。乘我經力羽翼速成。忽早學飛墮地偕殞。度乃瘞之。旬餘夢二小兒曰。兒等本受卵生小類。蒙上人為養育誦持迴向。今轉生人道。距此寺東十里間。某家是也。度默志之。至十月滿往訪此家。男婦果㝈生二子。入視之。數日遂呼曰鴿兒。一時回頭應諾。歲余能言。皆得成長。度未知終所。
唐梓州慧義寺清虛傳
釋清虛。姓唐氏。梓州人也。立性剛決桀黠難防。忽迴心長誦金剛般若。三業偕齊無有懈怠。嘗于山林持諷。有七鹿馴擾若傾聽焉。聲息而去。又鄰居失火連甍灰燼。唯虛之屋飆焰飛過。略無焦灼。長安二年獨遊藍田悟真寺。上方北院舊無井泉。人力不及。遠取于澗。挈瓶荷甕運致極勞。時華嚴大師法藏。聞虛持經靈驗乃請祈泉。即入彌勒閣內焚香。經聲達旦者三。忽心中似見三玉女在閣西北山腹以刀子剜地隨便有水。虛熟記其處遂趨起掘之。果獲甘泉。用之不竭。四年從少林寺坐夏山頂。有一佛室甚寬敞。人無敢到者。云鬼神居宅焉。嘗有律師恃其戒行夜往念律。見一巨人以矛刺之。狼狽下山逡巡氣絕。又持火頭金剛咒僧。時所宗重。眾謂之曰。君咒力無雙能宿彼否。曰斯
【現代漢語翻譯】 現代漢語譯本：釋度律師，精進學習經論，身、口、意三業都非常勤勉。經常誦讀《金剛般若經》，以此作為清凈的資糧。以慈悲濟世為心。到了貞觀末年，有鴿子在屋檐下的巢里哺育兩隻小雛鴿。釋度律師經常用剩餘的粥餵它們。又對它們唸咒說：『憑藉我的經文力量，羽翼快速長成。』忽然有一天，小鴿子早早地學飛，結果墜地一同死去了。釋度律師於是埋葬了它們。十多天後，夢見兩個小孩子說：『我們本來是受卵生的小動物，蒙受上人您養育、誦經迴向的恩德，現在已經轉生為人道了。就在距離這座寺廟以東十里遠的地方，某家就是。』釋度律師默默地記住了這件事。到了十個月期滿的時候，前往拜訪這家。那對夫婦果然剛生了兩個男孩。釋度律師進去看他們，過了幾天，就試著叫他們『鴿兒』。兩個孩子立刻回頭答應。過了一年多，都能說話了，都健康地成長了。釋度律師不知道他們最終的歸宿如何。
唐朝梓州慧義寺清虛傳
釋清虛（Shi Qingxu），姓唐（Tang），是梓州人。天性剛強果決，狡猾難以防範。忽然回心轉意，長期誦讀《金剛般若經》。身、口、意三業都一起精進，沒有懈怠。曾經在山林里誦經，有七隻鹿馴服地靠近，好像在傾聽一樣。誦經完畢后，鹿就安靜地離開了。又有鄰居家失火，房屋連成一片被燒成灰燼。只有清虛的房屋，火苗飛過，卻一點也沒有燒焦。長安二年，獨自遊歷藍田悟真寺（Wuzhen Temple）。寺廟上方北院原來沒有井水，靠人力無法解決，需要從山澗遠處取水。用瓶子和水甕運水，非常勞累。當時華嚴大師法藏（Fazang），聽說清虛誦經非常靈驗，就請他祈求泉水。清虛就進入彌勒閣（Maitreya Pavilion）內焚香。誦經的聲音持續到天亮，一共三天。忽然心中好像看見三個玉女在閣的西北山腹用刀子挖地，隨便挖挖就有水。清虛熟記了那個地方，於是起身去挖掘。果然挖出了甘甜的泉水，取之不盡。長安四年，跟隨少林寺（Shaolin Temple）在山頂坐禪。有一個佛室非常寬敞，沒有人敢去，都說是鬼神居住的地方。曾經有一個律師仗著自己的戒律精嚴，晚上去念律。看見一個巨人用矛刺他，律師狼狽地跑下山，沒過多久就斷氣了。又有一個持誦火頭金剛咒（Ucchusma）的僧人，當時被人們所敬重。眾人對他說：『您的咒力無雙，能在那兒過夜嗎？』僧人說：『可以。』
【English Translation】 English version: The Vinaya Master Shi Du diligently studied the scriptures and treatises, and was very diligent in body, speech, and mind. He often recited the Diamond Sutra (Vajracchedika Prajnaparamita Sutra), using it as a pure resource. He had a compassionate heart for helping the world. Towards the end of the Zhenguan era (627-649 CE), pigeons nested in the eaves of his house, raising two chicks. Shi Du often fed them with leftover porridge. He also chanted mantras for them, saying, 'By the power of my sutras, may your wings grow quickly.' Suddenly, one day, the chicks tried to fly too early, fell to the ground, and died together. Shi Du then buried them. More than ten days later, he dreamed of two children who said, 'We were originally small creatures born from eggs, but thanks to your nurturing, chanting, and dedication, we have now been reborn into the human realm. We are in the family of so-and-so, ten li east of this temple.' Shi Du silently remembered this. When the ten months were up, he visited the family. The couple had indeed just given birth to two boys. Shi Du went in to see them, and after a few days, he tried calling them 'Pigeon'. Both children immediately turned their heads and responded. After a year, they could speak and grew up healthy. Shi Du did not know what their final destiny would be.
Biography of Qingxu of Huiyi Temple in Zizhou, Tang Dynasty
The monk Shi Qingxu (Shi Qingxu), whose surname was Tang (Tang), was a native of Zizhou. He was naturally strong and decisive, cunning and difficult to control. Suddenly, he had a change of heart and began to recite the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) for a long time. His body, speech, and mind were all diligent together, without any懈怠. Once, while chanting sutras in the mountains, seven deer approached him tamely, as if listening. After the chanting was finished, the deer quietly left. Also, a neighbor's house caught fire, and the houses were burned to ashes. Only Qingxu's house, the flames flew over, but it was not scorched at all. In the second year of the Chang'an era (702 CE), he traveled alone to Wuzhen Temple (Wuzhen Temple) in Lantian. The northern courtyard above the temple originally had no well water, and it was impossible to solve it by manpower. It was necessary to fetch water from a distant mountain stream. Carrying water in bottles and urns was very laborious. At that time, the Huayan Master Fazang (Fazang) heard that Qingxu's chanting of sutras was very effective, so he asked him to pray for spring water. Qingxu then entered the Maitreya Pavilion (Maitreya Pavilion) to burn incense. The sound of chanting continued until dawn for three days. Suddenly, in his heart, he seemed to see three jade maidens digging the ground with knives in the mountainside northwest of the pavilion, and water would appear as soon as they dug. Qingxu remembered the place well, so he got up and went to dig it. Sure enough, he dug out sweet spring water, which was inexhaustible. In the fourth year of the Chang'an era (704 CE), he followed Shaolin Temple (Shaolin Temple) to meditate on the top of the mountain. There was a very spacious Buddha room, but no one dared to go there, saying that it was the residence of ghosts and gods. Once, a lawyer relied on his strict observance of the precepts and went to recite the precepts at night. He saw a giant stabbing him with a spear, and the lawyer ran down the mountain in a panic and died shortly after. There was also a monk who chanted the Ucchusma (Ucchusma) mantra, who was respected by people at that time. The crowd said to him, 'Your mantra power is unparalleled, can you spend the night there?' The monk said, 'Yes.'
焉足懼。於是赍香火入坐持咒。俄而神出以手攬足。投之澗下。七日不語精神昏倒。虛聞之曰。下趣鬼物敢爾。即往彼如常誦經。夜聞堂東有聲甚厲。即念十一面觀音咒。又聞堂中似有兩牛鬥。佛像皆振。咒既亡效。還持本經一契。帖然相次影響皆絕。自此居者無患。神遂移去。神龍二年準詔入內祈雨。絕二七日雪降。中宗以為未濟時望。令就寺更祈請。即于佛殿內精禱並煉一指。才及一宵雨周千里。指復如舊。才遇大水寺屋皆墊溺。其院無苦若無澇沒。凡諸異驗皆如此也。
唐睦州烏龍山凈土道場少康傳
釋少康。俗姓周。縉雲仙都山人也。母羅氏因夢遊鼎湖峰得玉女手捧青蓮。授曰。此華吉祥。寄於汝所後生貴子。切當保惜。及生康之日。青光滿室香似芙蕖。迨繃褓之年眼碧唇朱。齒得佛之一相。恒端坐含笑。時鄉中善相人也。目之此子將相之才。不語吾弗知也。年甫七歲抱入靈山寺中。佛生日禮聖容。母問康曰識否。忽發言云。釋迦牟尼佛。聞皆怪之。蓋生來不言語也。由是父母舍其出家。年十有五所誦之經已終五部。於越州嘉祥寺受戒。便就伊寺學毗尼。五夏之後往上元龍興寺聽華嚴經瑜伽論。貞元初至於洛京白馬寺殿。見物放光遂探取為何經法。乃善導行西方化導文也。康見歡喜咒之曰。我若
【現代漢語翻譯】 現代漢語譯本：還怕什麼呢？於是拿著香和燈燭進入禪房，開始持咒。不久，神出現，用手抓住他的腳，把他扔到山澗下。七天不能說話，精神昏沉倒地。虛聞（Xuwun）在空中說：『下賤的鬼物，竟敢這樣做！』於是前往那個地方，像往常一樣誦經。夜裡聽到佛堂東邊有非常厲害的聲音，就念誦十一面觀音咒。又聽到佛堂中好像有兩頭牛在爭鬥，佛像都震動起來。咒語已經沒有效果了，就拿來這部經書的一頁，貼在上面，聲音和影響全都消失了。從此以後，住在這裡的人沒有了禍患，神也就遷移離開了。唐德宗神龍二年，奉皇帝的詔令進入皇宮祈雨，禁食十四天後，降下大雪。中宗認為這還不能解除旱情，希望他到寺廟裡再次祈請。於是就在佛殿內虔誠祈禱，並焚燒一根手指。才過了一個晚上，大雨就普降千里，手指也恢復如初。遇到大水的時候，寺廟的房屋都被淹沒，只有這個院子沒有遭受水災。各種奇異的靈驗事蹟都是這樣。 唐睦州烏龍山凈土道場少康傳 釋少康（Shi Shaokang），俗姓周，是縉雲仙都山人。他的母親羅氏（Luo Shi）曾經夢見自己遊覽鼎湖峰，得到一位玉女，玉女手中捧著一朵青蓮花，交給她說：『這朵花很吉祥，寄放在你這裡，以後會生一個貴子，一定要好好珍惜。』等到少康出生的時候，屋子裡充滿了青色的光芒，香味像芙蓉花一樣。等到他還在襁褓中的時候，眼睛碧綠，嘴唇鮮紅，牙齒長得像佛的相好。經常端坐含笑。當時鄉里有善於相面的人，說這個孩子有將相的才能，如果不說話，我們就不知道了。他七歲的時候，被抱到靈山寺中，在佛誕日禮拜佛像。他的母親問他認不認識，他忽然開口說：『釋迦牟尼佛（Sakyamuni Buddha）。』聽到的人都覺得奇怪，因為他生來不說話。因此他的父母就捨棄他出家。十五歲的時候，所誦讀的經典已經完成了五部。在越州嘉祥寺受戒，就在這座寺廟裡學習毗尼。五年之後，前往上元龍興寺聽講《華嚴經》（Avatamsaka Sutra）和《瑜伽論》（Yogacara-bhumi Sastra）。貞元初年，到達洛京白馬寺殿，看到有東西在放光，於是探取是什麼經法，原來是善導（Shandao）大師弘揚西方凈土的化導文。少康看到后非常歡喜，發誓說：『如果我
【English Translation】 English version: What is there to fear? Thereupon, he took incense and candles, entered the meditation room, and began chanting mantras. Soon, a spirit appeared, grabbed his foot, and threw him down into the ravine. For seven days, he was unable to speak, and his spirit was faint and collapsed. Xuwun (name of a person) was heard saying in the air, 'Base ghost, how dare you do this!' Then he went to that place and recited scriptures as usual. At night, he heard a very loud noise from the east of the hall, so he recited the Eleven-Faced Avalokitesvara Mantra. He also heard what sounded like two oxen fighting in the hall, and the Buddha statues were shaking. Since the mantra was no longer effective, he took a page from this scripture and pasted it on the spot, and all the sounds and effects disappeared. From then on, those who lived there had no more troubles, and the spirit moved away. In the second year of Shenlong (era name) during the reign of Emperor Zhongzong of Tang, he was summoned by imperial decree to enter the palace to pray for rain. After fasting for fourteen days, snow fell. Emperor Zhongzong thought that this was not enough to relieve the drought and ordered him to pray again at the temple. So he prayed earnestly in the Buddha hall and burned one of his fingers. After only one night, rain fell all over the land for a thousand miles, and his finger was restored to its original state. When there was a great flood, the temple buildings were all submerged, but this courtyard was not affected by the flood. All the miraculous events were like this. The Biography of Shi Shaokang of the Pure Land Dharma Assembly at Wulong Mountain in Muzhou, Tang Dynasty Shi Shaokang (name of a monk), whose secular surname was Zhou, was a native of Xiantu Mountain in Jinyun. His mother, Luo Shi (name of a person), once dreamed that she was visiting Dinghu Peak and received a jade maiden who held a blue lotus flower in her hand and gave it to her, saying, 'This flower is auspicious. I entrust it to you. You will give birth to a noble son in the future, so you must cherish it.' When Shaokang was born, the room was filled with blue light, and the fragrance was like a lotus flower. When he was still in swaddling clothes, his eyes were green and his lips were red, and his teeth resembled the marks of the Buddha. He often sat upright and smiled. At that time, there was a skilled physiognomist in the village who said that this child had the talent of a general or a minister, but if he did not speak, we would not know. When he was seven years old, he was carried to Lingshan Temple, where he paid homage to the Buddha statue on the Buddha's birthday. His mother asked him if he recognized it, and he suddenly said, 'Sakyamuni Buddha (founder of Buddhism).' Everyone who heard it was surprised, because he had never spoken since birth. Therefore, his parents gave him up to become a monk. At the age of fifteen, he had completed the recitation of five sections of scriptures. He received the precepts at Jiaxiang Temple in Yuezhou and studied the Vinaya there. After five years, he went to Longxing Temple in Shangyuan to listen to the Avatamsaka Sutra (name of a Buddhist scripture) and the Yogacara-bhumi Sastra (name of a Buddhist scripture). In the early years of Zhenyuan, he arrived at the White Horse Temple in Luoyang and saw something emitting light. So he explored what scripture it was. It turned out to be the guiding texts of Master Shandao (name of a monk) on propagating the Western Pure Land. Shaokang was very happy to see it and vowed, 'If I
與凈土有緣。惟此軸文斯光再現。所誓才終果重閃爍。中有化佛菩薩無算。遂之長安善導影堂內乞愿見善導。真像化為佛身。謂康曰。汝依吾施設利樂眾生同生安養。康如有所證。南至江陵果愿寺遇一法師。謂康曰。汝欲化人徑往新定。緣在於彼。言訖不見。止有香光望西而去。洎到睦郡入城乞食得錢。誘掖小兒能念阿彌陀佛。一聲即付一錢。后經月餘孩孺蟻慕唸佛。多者即給錢。如是一年。凡男女見康則云阿彌陀佛。遂于烏龍山建凈土道場。築壇三級。聚人午夜行道唱贊。二十四契稱揚凈邦。每遇齋日雲集所化三千許人登座。令男女弟子望康面門。即高聲唱阿彌陀佛。佛從口出。連誦十聲十佛若連珠狀。告曰。汝見佛身即得往生。以貞元二十一年十月。示眾囑累止勸急修凈土。言畢跏趺。身放光明而逝。天色斗變狂風四起。百鳥悲鳴。烏龍山也一時變白。今墳塔存於州東臺子巖。歲久唯余方石石傍之土相傳療疾。州民凡嬰眾病悉焚香取土。隨服多差。石之四隅若車轍焉。漢乾祐三年天臺山德韶禪師重建其塔。至今高敞。時號后善導焉。
系曰。康所述偈贊皆附會鄭衛之聲。變體而作。非哀非樂不怨不怒。得處中曲韻。譬猶善醫以餳蜜涂逆口之藥誘嬰兒之入口耳。茍非大權入假。何能運此方便度無極者乎。唱佛
【現代漢語翻譯】 現代漢語譯本 與凈土有緣。只有這軸文字才能再次顯現光明。所發的誓願才剛結束，殊勝的果報就閃耀出現。其中有無數的化身佛和菩薩。於是（法照）前往長安善導（Shandao，唐代凈土宗祖師）影堂內，祈願見到善導。善導的真像化為佛身，對法照說：『你依照我所施設的，利益眾生，共同往生安養（An yang，極樂世界）。』法照好像有所領悟。南行至江陵果愿寺，遇到一位法師，對法照說：『你想要教化世人，直接前往新定（Xin ding）。你與那裡的眾生有緣。』說完就不見了，只留下香氣和光芒向西而去。等到到達睦州，入城乞討得到錢財，引誘小孩子唸誦阿彌陀佛（Amitabha，西方極樂世界的主佛）。唸一聲就給一文錢。後來經過一個多月，孩子們像螞蟻一樣聚集來念佛，念得多就多給錢。像這樣過了一年。凡是男女老少見到法照，就說『阿彌陀佛』。於是他在烏龍山（Wu long shan）建立凈土道場，築起三層壇。聚集人們在午夜繞壇唸佛唱贊。二十四個團體一起稱揚讚美凈土。每逢齋戒日，聚集所教化的三千多人登上高座。讓男女弟子面對法照的面門，就高聲唱唸阿彌陀佛。佛像從法照口中出來，連續誦唸十聲，十尊佛像如同連珠一般。法照告訴他們說：『你們見到佛身，就能得到往生。』在貞元二十一年十月，法照向大眾告別，囑咐勸勉大家趕快修習凈土。說完就結跏趺坐，身體放出光明而逝去。天色驟變，狂風四起。百鳥悲鳴。烏龍山也一時變成白色。現在墳墓和塔還儲存在睦州城東的檯子巖。時間久遠，只剩下方形的石頭，石頭旁邊的土相傳可以治療疾病。睦州百姓凡是患有各種疾病，都焚香取土，服用后大多痊癒。石頭四角有如車轍的痕跡。漢乾祐三年，天臺山德韶禪師（Deshao Chanshi of Tiantai Mountain）重建了這座塔，至今仍然高大敞亮。當時人們稱法照為后善導。
系曰：法照所作的偈頌讚歌，都是附會鄭衛之聲，改變形式而作。既不哀傷也不快樂，不怨恨也不憤怒，得到了中正平和的曲調韻味。譬如善於醫治疾病的醫生，用糖蜜塗抹難以入口的藥物，來誘使嬰兒吃下去一樣。如果不是大權示現，進入世俗，怎麼能夠運用這種方便法門來度化無量眾生呢？唱佛
【English Translation】 English version He had a karmic connection with the Pure Land. Only this scroll of text could reveal its light again. The vows he made had just ended, and the magnificent rewards shone forth. Within it were countless manifested Buddhas and Bodhisattvas. Thereupon, (Fazhao) went to the Shandao (Shandao, a patriarch of the Pure Land School in the Tang Dynasty) image hall in Chang'an, praying to see Shandao. Shandao's true image transformed into a Buddha-body, and said to Fazhao: 'You, according to what I have established, benefit sentient beings, and together be reborn in An'yang (An yang, the Land of Ultimate Bliss).' Fazhao seemed to have gained some understanding. Traveling south to Guoyuan Temple in Jiangling, he met a Dharma master who said to Fazhao: 'If you wish to transform people, go directly to Xinding (Xin ding). Your karmic connection lies there.' After speaking, he disappeared, leaving only fragrance and light heading west. When he arrived in Muzhou, he entered the city and begged for food, earning money. He enticed children to recite Amitabha (Amitabha, the main Buddha of the Western Pure Land). For each recitation, he would give one coin. After more than a month, children gathered like ants to recite the Buddha's name, and he gave more money for more recitations. This went on for a year. Whenever men and women saw Fazhao, they would say 'Amitabha.' Thereupon, he established a Pure Land practice center on Wulong Mountain (Wu long shan), building a three-tiered altar. He gathered people to circumambulate the altar at midnight, chanting and praising. Twenty-four groups together praised the Pure Land. On every fast day, he gathered over three thousand people he had converted to ascend the high seat. He instructed male and female disciples to face Fazhao's face, and then loudly chant Amitabha. The Buddha image came out of Fazhao's mouth, continuously reciting ten times, with ten Buddhas appearing like a string of pearls. Fazhao told them: 'If you see the Buddha-body, you will be reborn in the Pure Land.' In the tenth month of the twenty-first year of the Zhenyuan era, Fazhao bid farewell to the assembly, exhorting everyone to quickly cultivate the Pure Land practice. After speaking, he sat in the lotus position, and his body emitted light as he passed away. The sky changed suddenly, and a violent wind arose. Hundreds of birds cried mournfully. Wulong Mountain also turned white at that moment. Now the tomb and pagoda are still preserved on Taizi Rock in the east of Muzhou. Over time, only a square stone remains, and the soil beside the stone is said to cure diseases. The people of Muzhou, whenever afflicted with various illnesses, would burn incense and take the soil, and most would recover after taking it. The four corners of the stone have traces like cart ruts. In the third year of the Han Qianyou era, Zen Master Deshao (Deshao Chanshi of Tiantai Mountain) of Tiantai Mountain rebuilt the pagoda, which remains tall and bright to this day. At that time, people called Fazhao the Later Shandao.
The commentary says: The verses and praises composed by Fazhao were all based on the sounds of Zheng and Wei, changing their forms. They were neither sad nor happy, neither resentful nor angry, attaining a balanced and harmonious melody. It is like a skilled doctor coating bitter medicine with honey to entice a baby to swallow it. If it were not for a great being manifesting in the world, how could one employ such expedient means to liberate countless beings? Chanting the Buddha's name.
佛形從口而出。善導同此作佛事。故非小緣哉。
唐江州開元寺法正傳(會宗)
釋法正。不知何許人也。寬曠其懷慎修厥行。司辰於三業御史於六根。以其日諷金剛般若三七過。執持恭恪罔或云懈。長慶初得疾暴終。云。倏至幽冥引見王者。問曰。師生平藝何福田獲何善果。正以誦經為對。王乃揖上殿令登繡座。請誦七通。王以下侍衛靡不合掌。階下拷掠搒擊論愬寂若無聲。念畢后遣一人引正令還人間。王降階揖送云上人更得三十年在世勿廢誦持。隨吏行數里。至一巨坑俾正俯窺。為吏推墮若隕空焉。颯然蘇起。初正死唯面不寒起述其事。變心遷善者不一。正後年暨八十餘卒于住寺。次荊州功安縣釋會宗。俗姓蔡。初泛爾為僧別無他技。忽經中蠱病乃骨立。因苦發心志誦金剛般若經。以待盡爾。至五十過夢有人令開口。喉中引出發十餘莖。其夜又有夢吐螾長一寸。月餘因此遂愈。當長慶初也。荊山僧行睹見其事。宗不測終所。
唐京兆大興善寺守素傳
釋守素者。立性高邁與群不同。居京興善寺恒以誦持為急務。其院幽僻庭有青桐四株。皆素之手植。元和中卿相多游此院。青桐至夏中無何發汗。頗污人衣如輠脂焉。而不可浣。時相國鄭公絪。嘗與丞郎數人避暑。且惡其滴瀝謂素曰。弟子為
【現代漢語翻譯】 現代漢語譯本：佛像從口中顯現出來，善導（Shandao，人名，凈土宗大師）也做著同樣的佛事，這難道是小小的因緣嗎？
唐江州開元寺法正傳(會宗)
釋法正（Shifa Zheng，人名）。不知道是哪裡人。心胸寬廣，謹慎地修持自己的行為。用三業（身、口、意）來管理自己，用六根（眼、耳、鼻、舌、身、意）來約束自己。每天誦讀《金剛般若經》三七（二十一）遍，執持恭敬，不敢有絲毫懈怠。長慶（Changqing，唐穆宗年號）初年得了急病突然去世。說：『忽然到了陰間，被引見給閻王。閻王問道：『法師一生擅長什麼技藝？修了什麼福田？獲得了什麼善果？』法正用誦經來回答。閻王於是作揖請他登上大殿，讓他登上繡座，請他誦經七遍。閻王以下的侍衛沒有不合掌的。臺階下拷打、鞭打、爭論、哭訴的聲音都寂靜無聲。誦經完畢后，閻王派一個人引導法正，讓他回到人間。閻王走下臺階作揖送別，說：『上人再得三十年在世，不要廢棄誦經。』跟隨官吏走了幾里路，到一個大坑邊，讓法正俯身觀看，官吏把他推下去，好像從空中墜落一樣。』突然醒了過來。當初法正死了，只有面部不冰冷，醒來后講述了這件事。改變心意，遷善改過的人不在少數。法正後來活到八十多歲，死在所住的寺廟裡。接下來是荊州功安縣的釋會宗（Shifa Huizong，人名），俗姓蔡。當初只是泛泛地做了僧人，沒有其他技能。忽然得了蠱病，瘦得只剩下骨頭。因此痛苦地發心，立志誦讀《金剛般若經》，以等待生命的終結。到五十多歲的時候，夢見有人讓他張開嘴，從喉嚨里拔出十幾根頭髮。當天晚上又夢見吐出一條一寸長的蚯蚓。一個月后因此痊癒。當時是長慶初年。荊山的僧人行睹（Xingdu，人名）見證了這件事。會宗不知道最終的歸宿。
唐京兆大興善寺守素傳
釋守素（Shifa Shousu，人名）。立身處世高尚，與衆不同。住在京城大興善寺，一直以誦經持咒為最重要的事務。他的院子幽靜偏僻，庭院裡有四棵青桐樹，都是守素親手種植的。元和（Yuanhe，唐憲宗年號）年間，很多卿相來這個院子游玩。青桐樹到夏天中間的時候，不知為何開始流汗，很臟，沾到人的衣服上就像凝固的油脂一樣，而且洗不掉。當時相國鄭絪（Zheng Yin，人名）曾經和幾位丞郎來這裡避暑，而且討厭樹滴下來的東西，對守素說：『弟子為你……』
【English Translation】 English version: A Buddha image emerged from his mouth. Shandao (a Pure Land master) also performed the same Buddha work. How could this be a small cause?
Biography of Shifa Zheng of Kaiyuan Temple in Jiangzhou, Tang Dynasty (by Huizong)
Shifa Zheng (name of a monk). It is not known where he was from. He had a broad mind and carefully cultivated his conduct. He governed himself with the three karmas (body, speech, and mind) and controlled himself with the six senses (eye, ear, nose, tongue, body, and mind). He recited the Vajra Prajna Sutra three sevens (twenty-one) times a day, holding it with reverence and without any懈怠 (xie dai, negligence). In the early years of Changqing (reign title of Emperor Muzong of Tang), he suddenly fell ill and died. He said: 'Suddenly, I arrived in the underworld and was brought before King Yama. King Yama asked: 'What skills did the master excel at in his life? What fields of merit did you cultivate? What good fruits did you obtain?' Zheng replied that he recited sutras. The king then bowed and invited him to the hall, had him ascend an embroidered seat, and requested him to recite the sutra seven times. All the guards below the king joined their palms in reverence. The sounds of torture, flogging, arguments, and weeping below the steps were silent. After the recitation, the king sent a person to guide Zheng and let him return to the human world. The king descended the steps, bowed, and bid farewell, saying: 'May the venerable one gain another thirty years in the world and not abandon the recitation.' Following the official for several miles, they arrived at a large pit and asked Zheng to look down. The official pushed him down, as if falling from the sky.' Suddenly, he woke up. Initially, only Zheng's face was not cold when he died. After waking up, he recounted the event. Many people changed their minds and turned to good. Zheng later lived to be over eighty years old and died in the temple where he resided. Next is Shifa Huizong (name of a monk) of Gong'an County, Jingzhou, whose secular surname was Cai. Initially, he became a monk in a general way and had no other skills. Suddenly, he contracted a Gu illness and became emaciated. Therefore, he painfully resolved to recite the Vajra Prajna Sutra to await the end of his life. When he was over fifty years old, he dreamed that someone told him to open his mouth and pulled out more than ten strands of hair from his throat. That night, he also dreamed of spitting out an earthworm one inch long. After more than a month, he recovered as a result. It was the early years of Changqing. The monk Xingdu (name of a monk) of Jing Mountain witnessed this event. Huizong's final destination is unknown.
Biography of Shousu of Daxingshan Temple in Jingzhao, Tang Dynasty
Shifa Shousu (name of a monk). He was of noble character and different from the crowd. Residing in Daxingshan Temple in the capital, he always made reciting sutras and mantras his top priority. His courtyard was secluded and quiet, with four green parasol trees in the courtyard, all planted by Shousu himself. During the Yuanhe (reign title of Emperor Xianzong of Tang) period, many high officials and ministers visited this courtyard. In the middle of summer, the green parasol trees began to 'sweat' for some reason, which was dirty and stained people's clothes like solidified grease, and could not be washed off. At that time, Chancellor Zheng Yin (name of a high official) once came here with several assistant ministers to escape the summer heat, and disliked the dripping from the trees. He said to Shousu: 'This disciple will do for you...'
師伐此樹。各植一鬆可乎。及暮素戲咒之曰。我種汝二十餘年。汝以汗之淋瀝為人所惡。同惡木之不可休其下也。來歲若然我必薪之。自爾絕蹤矣。素誓不出院。誦法華經三萬七千部。夜恒有貉子馴擾來聽經。齋時則烏鵲就掌取食。他僧以食誘群羽。皆驚噪而逝。長慶初有僧玄幽。題此院云。三萬蓮經三十春。半生不踏院門塵。當時以為住句也。素之終代罔得詳焉。
系曰。刺漆樹者恒患其少滴。愛故難求。斬魏樹者患其多辛。惡之易得。嗟爾青桐發汗世所罕聞。及乎素公詆呵。明年絕跡。豈有出家弟子不如其無情樹木乎。既不能為漆與物隔其污。為魏與食加其味乎。茍認師友之彈呵取今完凈。傳曰。過則勿憚改。本教則悔罪清凈。如本無異。思之。
唐幽州華嚴和尚傳
釋華嚴和尚。不知名氏。居在幽州城北。恒持華嚴經以為凈業。時號之全取經題呼召耳。其所誦時一城皆聞之。如在庭廡之下。萬歲通天年中韓國公張仁愿之為幽州都督也。夜聞經聲品次歷歷然。及爾晨興謂夫人曰。昨宵城北道人諷誦。若在衙署前也。還聞已否。夫人曰。是何地遠可得聞乎。張君曰。如其不信可各遣小豎走馬往覆之。果無差謬。張君請召入城。及相見謂張君曰。有愿胡不報乎。答曰。現造袈裟五百緣佈施羅漢去。
【現代漢語翻譯】 現代漢語譯本：
砍伐這棵樹，各自種一棵松樹可以嗎？到了晚上，素（Su，人名，下同）戲謔地詛咒它說：『我種你二十多年，你因為汗水的淋漓而被人厭惡，和那些令人厭惡的樹木一樣，不能在樹下休息。明年如果還是這樣，我一定把你當柴燒了。』從此以後，這棵樹就絕跡了。素髮誓不出院，誦讀《法華經》三萬七千部。夜晚常常有貉子馴順地來聽經。齋飯時，烏鴉和喜鵲就飛到他的手掌上取食。其他僧人用食物引誘這些鳥雀，它們都驚叫著飛走了。長慶初年，有僧人玄幽（Xuan You，人名）題寫這個院子說：『三萬蓮經三十春，半生不踏院門塵。』當時人們認為這是住持的句子。關於素的最終結局，沒有詳細的記載。
系曰：刺漆樹的人常常擔心漆滴得太少，因為喜愛所以難以求得。砍伐臭椿樹的人常常擔心它味道太辛辣，因為厭惡所以容易得到。可嘆你這棵青桐樹發汗，世所罕見。等到素公斥責呵斥，第二年就絕跡了。難道出家弟子還不如這無情的樹木嗎？既然不能像漆樹那樣與污穢隔絕，也不能像臭椿樹那樣給食物增加味道。如果能認識到師友的批評指正，從而保持自身的完美清凈。《傳》中說：『有了過錯，不要害怕改正。』原本的教義是懺悔罪過，從而達到清凈，和原本沒有差別一樣。好好思考一下。
唐幽州華嚴和尚傳
釋華嚴和尚（Shi Huayan Heshang），不知道他的姓名。居住在幽州城北。經常持誦《華嚴經》作為清凈的修行。當時人們就用經題來稱呼他。他誦經的時候，整個城市都能聽到，就像在庭院之下一樣。萬歲通天年間，韓國公張仁愿（Zhang Renyuan）擔任幽州都督。夜晚聽到誦經的聲音，品次清晰分明。等到早晨起來，對夫人說：『昨晚城北的道人誦經，好像就在衙署前面一樣。你聽到了嗎？』夫人說：『那裡那麼遠，怎麼可能聽到呢？』張君說：『如果不相信，可以各自派遣小廝騎馬往返檢視。』結果沒有差別。張君請求召見他入城。等到見面，華嚴和尚對張君說：『有什麼願望為什麼不報答呢？』張君回答說：『現在正在製造五百件袈裟，用佈施給羅漢。』
【English Translation】 English version:
'May we each plant a pine tree after cutting down this tree?' As evening approached, Su (a personal name, hereinafter the same) jokingly cursed it, saying, 'I have planted you for over twenty years, and you are disliked because of the dripping sweat, just like those detestable trees under which one cannot rest. If you are still like this next year, I will surely use you as firewood.' From then on, this tree disappeared. Su vowed never to leave the courtyard, reciting the 'Lotus Sutra' thirty-seven thousand times. At night, tame raccoon dogs would often come to listen to the sutra. During meal times, crows and magpies would fly onto his palm to take food. When other monks tried to lure these birds with food, they would all cry out and fly away. In the early years of Changqing, a monk named Xuan You inscribed on this courtyard, 'Thirty springs with thirty thousand Lotus Sutras, half a lifetime without stepping on the dust of the courtyard gate.' At the time, people thought this was a verse about the abbot's life. The details of Su's final days are not known.
A commentary says: Those who tap lacquer trees are always worried about the few drops they yield, because love makes them difficult to obtain. Those who cut down Ailanthus trees are always worried about their pungent taste, because dislike makes them easy to get rid of. Alas, your Paulownia tree sweating is rarely heard of in the world. But when Master Su scolded and rebuked it, it disappeared the following year. Are ordained disciples not as good as these insentient trees? Since they cannot be like lacquer trees, separating themselves from filth, nor like Ailanthus trees, adding flavor to food. If one can recognize the criticism and correction of teachers and friends, thereby maintaining one's own perfect purity, the 'Commentary' says, 'If there is a fault, do not be afraid to correct it.' The original teaching is to repent of sins, thereby achieving purity, just as if there were no difference from the original state. Think about it.
Biography of Venerable Huayan of Youzhou in the Tang Dynasty
Venerable Shi Huayan (Shi Huayan Heshang), his name is unknown. He lived in the north of Youzhou city. He constantly upheld the 'Avatamsaka Sutra' as his pure practice. At that time, people simply called him by the title of the sutra. When he recited the sutra, the entire city could hear it, as if he were in the courtyard below. During the Tianshou period, when Zhang Renyuan, the Duke of Korea, was the governor of Youzhou, he heard the sound of sutra recitation at night, the order of the chapters clear and distinct. When he got up in the morning, he said to his wife, 'Last night, the Daoist in the north of the city was reciting the sutra, as if he were in front of the yamen. Did you hear it?' His wife said, 'How could I hear it from such a distance?' Zhang Jun said, 'If you don't believe me, we can each send a servant on horseback to check.' The results were the same. Zhang Jun requested to summon him into the city. When they met, Venerable Huayan said to Zhang Jun, 'Why don't you repay your vows?' Zhang Jun replied, 'I am now making five hundred robes to donate to the Arhats.'
華嚴曰。勿去余處。但送往州西馬鞍山竹林寺內施僧。及遣使赍香衣物登佛龕山。已去覓竹林寺且無軌跡。如是深入陟高山見一翁。問之曰。旦隨吾來。倏睹云開寺現。景物非凡世所有。入寺散袈裟。畢而少二人。彼老宿曰。可赍還二分一與張仁愿一與華嚴和尚。自此方知華嚴和尚是竹林聖寺中來使留一宿。出已經年。行化既久。及終坐亡。肉身不萎敗。范陽之人多往乞愿。時有徴應。塔近因兵革而廢矣。
系曰。一口宣誦何能入遠近人人耳耶。通曰。近則若愿持經善法力故。遠則一音演說隨類聞解。其人是聖寺員位。斷可知矣。
唐河中府柏梯山文照傳
釋文照。不知何許人也。本敦樸遲訥之人耳。然見佛像則悅懌。一旦詣柏梯寺禮曇延法師畫影出家。專念諸經罔知詮顯。常憤受性昏濁。忽若假寐。見曇延法師。身長一丈目光四射。謂照曰。爾所欲者吾安能致之。吾有聰明經一卷。求之於彼必謹而持。取感應若俯拾地芥耳。即袖中出以授之。則金剛般若也。登即執讀七過。而便驚寤經猶在目。然後念通無滯如久習焉。其喉舌間曲折浮沉。尋變入節非常調也。自此聰敏日新辯給在口。時謂為觀音附麗於厥躬也。且曰。我師是周隋國師。凡所纂集義疏必乘夢寐而神授。我無愧為資矣。
唐陜府
【現代漢語翻譯】 現代漢語譯本： 華嚴（Huayan，人名）說：『不要去其他地方，只需送到州西邊的馬鞍山竹林寺內，佈施給僧人。』並派人攜帶香和衣物登上佛龕山。已經去尋找竹林寺，但沒有軌跡。這樣深入攀登高山，見到一位老翁，問他：『早上我跟隨你來，忽然看見云開霧散，寺廟顯現，景象非凡世所有。』進入寺廟散佈袈裟。完畢后少了兩個人。那位老宿說：『可以攜帶還二分之一給張仁愿（Zhang Renyuan，人名），二分之一給華嚴和尚。』從此才知道華嚴和尚是竹林聖寺中來的使者，留宿一晚。出來已經過了一年。行化很久，直到坐化圓寂。肉身沒有腐爛。范陽（Fanyang，地名）的人們多去祈求願望，時常有徵兆應驗。塔因為戰亂而廢棄了。
有人問：『一個人宣誦，怎麼能進入遠近所有人的耳朵里呢？』回答說：『近處是因為願意持誦經書的善法力量的緣故，遠處則是一個聲音演說，隨著不同種類而聽到理解。』那個人是聖寺的成員，可以斷定。
唐河中府（Tang Hezhongfu，地名）柏梯山（Baitishan，地名）文照（Wenzhao，人名）傳
釋文照（Shi Wenzhao，人名），不知道是哪裡人。原本是敦厚樸實遲鈍木訥的人。然而見到佛像就喜悅。有一天去柏梯寺，禮拜曇延（Tanyan，人名）法師的畫像出家。專心念誦各種經書，不瞭解其中的詮釋顯現。常常憤恨自己天性昏庸遲鈍。忽然好像睡著了，看見曇延法師，身高一丈，目光四射。對文照說：『你所想要的，我怎麼能給你呢？我有一卷聰明經，向他求取，必定謹慎地持有。取得感應就像俯身拾取地上的芥菜一樣容易。』隨即從袖中拿出來交給他，是《金剛般若》（Jin Gang Ban Ru）。立刻拿著讀了七遍，於是驚醒，經書還在眼前。然後唸誦通暢沒有阻礙，好像已經學習了很久一樣。他的喉嚨舌頭間的曲折浮沉，逐漸變化進入節奏，不是平常的調子。從此聰明敏捷日益更新，辯才無礙。當時人們認為是觀音（Guanyin）附在他的身上。並且說：『我的老師是周（Zhou）隋（Sui）的國師，凡是他所纂集註釋的義疏，必定是夢中得到神靈的傳授。我沒有愧對作為他的助手。』
唐陜府（Tang Shanfu，地名）
【English Translation】 English version: Huayan (Huayan, a person's name) said, 'Do not go elsewhere, just send it to the Zhulin Temple in Ma'anshan (Ma'anshan, a place name) west of the prefecture, and give it to the monks as alms.' And he sent people to carry incense and clothing to climb the Fokan Mountain (Fokan Mountain, a place name). He had already gone to look for Zhulin Temple, but there was no trace of it. Thus, deeply climbing the high mountain, he saw an old man and asked him, 'In the morning I followed you, and suddenly I saw the clouds clearing and the temple appearing, the scenery was extraordinary. ' Entering the temple, he scattered the kasaya. After finishing, two people were missing. The old monk said, 'You can carry and return one-half to Zhang Renyuan (Zhang Renyuan, a person's name) and one-half to Huayan monk.' From then on, I knew that Huayan monk was an envoy from the Zhulin Holy Temple, staying overnight. It had been a year since he came out. He had been practicing for a long time until he passed away in meditation. His body did not decay. The people of Fanyang (Fanyang, a place name) often went to pray for wishes, and there were often signs that were fulfilled. The pagoda was abandoned due to war.
Someone asked, 'How can one person's recitation enter the ears of everyone far and near?' The answer is, 'Nearby is because of the power of good Dharma of those who are willing to uphold and recite the scriptures, and far away is because one sound is spoken, and it is heard and understood according to different kinds.' That person is a member of the Holy Temple, which can be determined.
Biography of Wenzhao (Wenzhao, a person's name) of Baitishan (Baitishan, a place name) in Hezhongfu (Hezhongfu, a place name) of the Tang Dynasty
Shi Wenzhao (Shi Wenzhao, a person's name), it is not known where he is from. He was originally a simple, honest, slow, and taciturn person. However, he was delighted when he saw a Buddha statue. One day, he went to Baiti Temple to pay homage to the portrait of Dharma Master Tanyan (Tanyan, a person's name) and became a monk. He focused on reciting various scriptures, but did not understand their interpretation and manifestation. He often resented his dull and turbid nature. Suddenly, as if he was dozing off, he saw Dharma Master Tanyan, who was one zhang tall and whose eyes shone in all directions. He said to Wenzhao, 'What you want, how can I give it to you? I have a volume of the Sutra of Intelligence, ask him for it, and be sure to hold it carefully. Obtaining a response is as easy as picking up mustard seeds on the ground.' Then he took it out of his sleeve and gave it to him, which was the 'Diamond Sutra' (Jin Gang Ban Ru). He immediately took it and read it seven times, and then woke up in surprise, the scripture was still in front of him. Then he recited fluently without hindrance, as if he had been studying for a long time. The twists and turns of his throat and tongue gradually changed into rhythm, which was not an ordinary tune. From then on, his intelligence and eloquence were renewed day by day. At that time, people thought that Guanyin (Guanyin) was attached to his body. And he said, 'My teacher is the national teacher of the Zhou (Zhou) and Sui (Sui) dynasties. All the commentaries and annotations he compiled must have been divinely imparted in dreams. I am not ashamed to be his assistant.'
Tang Shanfu (Tang Shanfu, a place name)
法照傳
釋法照。不知何許人也。立行多輕率遊方不恒。長慶元年入逆旅避雨。逡巡轉甚泥淖。過中時乞食不得。乃咄遣童子買彘肉。煮夾胡餅數枚粗食略盡。且無恥愧。旁若無人。客皆詬罵。少年有欲驅者。照殊不答。至夜念金剛經。本無脂燭。一室盡明。異香充滿。凡二十一客。皆來禮拜謝過。各施衣物。照踞坐若無所睹。后不知終所。
唐蘄州廣濟縣清著禪院慧普傳
釋慧普。姓宋。本郡蘄水人也。性地疏朗敏利桀然。既奉尸羅冰雪任操。元和十二年樂廣濟山秀地靈愿棲於此。始謀誦大涅槃經歷稔彌年。卒通四十二卷。聞者憮然曰。四帙大經若為溫習。非揣量而可庶幾乎。或疑其妄言徹部有亂。次舉品題以試驗之。且無澀滯。少遼緩之無不弭伏。普亦不戒意。躬刀耕火種趣足而已。卉服布裘度其伏臘。日夜經聲不絕。如是涉三十載邑人學者莫不推重。增修院宇。以大中三年冬無疾集眾告違跏趺坐終。儼若凝思。弟子以香泥纏飾遷於山椒塔中。號涅槃焉。於今香火不絕。
唐今東京客僧傳
亡名。長慶中自遠而至。狀輒粗暴。見寺中凈人。咄曰。與吾將錢沽酒。寺僧見之怒其勿遮戒檢。辱我僧坊其何以堪。遂奪其瓶擊寺外柏樹。瓶則鏗然已碎。其酒凝滯不流。著樹如綠玉焉。搖之
【現代漢語翻譯】 現代漢語譯本
法照傳
釋法照（釋：佛教僧侶的尊稱；法照：人名）。不知是哪裡人。行為舉止多有輕率，四處遊方沒有定處。長慶元年，進入旅店避雨。雨逐漸變大，道路泥濘。過了中午，乞討食物沒有得到，於是呵斥童子去買豬肉，煮了幾個夾著肉的胡餅，粗略地吃完，並且還顯得很慚愧，旁若無人。旅客們都責罵他。有個少年想要驅趕他，法照一點也不回答。到了晚上，唸誦《金剛經》。本來沒有蠟燭，整個房間都明亮起來，充滿奇異的香味。總共有二十一位旅客，都來禮拜，道歉認錯，各自施捨衣物。法照卻端坐著，好像什麼也沒看見。後來不知道他最終去了哪裡。
唐蘄州廣濟縣清著禪院慧普傳
釋慧普（釋：佛教僧侶的尊稱；慧普：人名）。姓宋，是本郡蘄水人。天性開朗，聰敏過人。既然接受了戒律，就像冰雪一樣純潔，嚴格遵守。元和十二年，喜愛廣濟山秀麗的景色和靈氣，希望居住在這裡。開始計劃誦讀《大涅槃經》，經歷多年，最終通曉了全部四十二卷。聽到的人驚訝地說：『四十二卷的大經，要怎樣溫習？不是揣測就能做到的。』有人懷疑他胡說，認為經文全部都有錯亂。於是舉出經文的品題來試驗他，他一點也沒有阻塞停滯，稍微的遲緩都沒有，所有疑問都消除了。慧普也不在意這些，親自耕田種菜，只要足夠生活就行了。穿著粗布衣服，度過一年又一年。日夜誦經的聲音不斷絕。像這樣過了三十年，當地的百姓和學者沒有不推崇敬重的。增修了寺院。在大中三年冬天，沒有疾病，召集眾人告別，結跏趺坐而終。神態莊嚴，好像在思考。弟子們用香泥包裹裝飾他的遺體，遷葬到山上的塔中，號為涅槃塔。至今香火不斷。
唐今東京客僧傳
（亡名：沒有留下名字）長慶年間從遠方而來。外表總是粗魯暴躁。看見寺廟裡的凈人（凈人：寺院中負責雜務的人），呵斥道：『給我拿錢去買酒。』寺廟的僧人看見了，憤怒他不懂得遵守戒律，侮辱了我們的僧院，這怎麼可以容忍。於是奪過他的酒瓶，擊打寺外的柏樹。酒瓶立刻破碎，但是酒卻凝結在樹上沒有流下來，像綠色的玉石一樣。搖晃它
【English Translation】 English version
Biography of Fazhao
Shifa Zhao (Shi: honorific title for Buddhist monks; Fazhao: personal name). It is unknown where he came from. His behavior was often frivolous, and he wandered around without a fixed abode. In the first year of Changqing, he entered an inn to avoid the rain. The rain gradually worsened, and the roads became muddy. After noon, he could not beg for food, so he scolded a boy to buy pork and cooked several sesame cakes stuffed with meat, which he ate roughly, appearing ashamed and oblivious to others. The travelers all scolded him. A young man wanted to drive him away, but Fazhao did not respond at all. At night, he recited the Diamond Sutra. There were no candles, but the entire room lit up, filled with a strange fragrance. A total of twenty-one travelers came to bow, apologize, and offer clothing. Fazhao sat upright as if he saw nothing. Later, it is unknown where he eventually went.
Biography of Huipu of Qingzhu Temple in Guangji County, Qizhou, Tang Dynasty
Shi Huipu (Shi: honorific title for Buddhist monks; Huipu: personal name). His surname was Song, and he was a native of Qishui in this prefecture. He was naturally open-minded, intelligent, and outstanding. Having received the precepts, he was as pure as ice and snow, strictly observing them. In the twelfth year of Yuanhe, he loved the beautiful scenery and spiritual energy of Guangji Mountain and wished to live here. He began to plan to recite the Great Nirvana Sutra, and after many years, he finally mastered all forty-two volumes. Those who heard this were amazed and said, 'How can one review such a large sutra of forty-two volumes? It cannot be done by mere speculation.' Some suspected that he was talking nonsense, thinking that the entire text was flawed. So they tested him by citing the titles of the chapters, and he had no hesitation or delay, and all doubts were dispelled. Huipu did not care about these things, personally cultivating the land and planting vegetables, just enough to live on. He wore coarse cloth clothes and spent year after year. The sound of chanting sutras never ceased day and night. After thirty years, the local people and scholars all respected him. They renovated the temple. In the winter of the third year of Dazhong, without illness, he gathered the people to bid farewell and passed away in the lotus position. His expression was solemn, as if he were contemplating. His disciples wrapped and decorated his body with fragrant mud and moved it to a pagoda on the mountain, called the Nirvana Pagoda. Incense offerings continue to this day.
Biography of an Anonymous Traveling Monk from the Capital of Tang
(Unnamed: no name was left behind) He came from afar during the Changqing period. His appearance was always rough and violent. Seeing a layperson (Jingren: a person in a monastery responsible for odd jobs) in the temple, he scolded, 'Bring me money to buy wine.' The monks in the temple saw this and were angry that he did not observe the precepts and insulted our monastery, which could not be tolerated. So they snatched his bottle and struck the cypress tree outside the temple. The bottle immediately shattered, but the wine solidified on the tree and did not flow down, like green jade. Shaking it
不散嗅之無臭。寺僧驚怪顧客何為。客曰。某常持金剛般若。須預飲此物一杯。則諷吟瀏亮率以為常。非此不可。上人勿怪。寺僧遲迴之際。愀然其容將器就樹盛之。其酒盡落器中略無孑遺。觀者如堵奄然流啜。斯須器窳而酣暢。不知其僧往復何所。
唐上都大溫國寺靈幽傳
釋靈幽。不知何許人也。僻靜淳直誦習惟勤偶疾暴終。杳歸冥府引之見王問修何業。答曰。貧道素持金剛般若。已有年矣。王合掌屢稱善哉。俾令諷誦。幽吮唇播舌章段分明念畢。王曰。未盡善矣。何耶。勘少一節文。何貫華之線斷乎。師壽命雖盡。且放還人間十年。要勸一切人受持斯典。如其真本即在濠州鐘離寺石碑上。如是已經七日而蘇。幽遂奏奉敕令寫此經真本。添其句讀。在無法可說是名說法之後是也。
系曰。春秋夏五不敢輕加。佛教宜然無妄釀矣。通曰。靈幽獲鐘離寺石經。符合無苦。如道明所添糅。使人疑豫。必招詐偽。率易改張稱有冥告。誡之哉。
唐荊州法性寺惟恭傳(靈巋)
釋惟恭。不詳何許人也。少孺出俗於法性寺。好尚逼下多狎非法之友。雖乖僧行猶勤持誦金剛般若。罕離唇齒。酒徒博侶交集門庭。虛誑云。為曾無廉恥。后遇病且死。同寺有靈巋其跡相類。號為一寺二害也。巋偶出去
寺一里所。逢六七人少年甚都。衣服鮮潔各執樂器如龜茲部。問靈巋曰。惟恭上人何在。巋即語其處。疑其寺行香樂佛也。及曉回入寺聞鐘聲云。恭卒。所見者乃天樂耳。蓋承經力必生凈剎。亦以其跡勉靈巋也。巋感悟折節。緇門崇重終成高邁焉。
唐明州德潤寺遂端傳
釋遂端。姓張。不知何從而來。德潤寺求師。其為人也質直清粹不妄交遊。師授法華經。誦猶宿構。人皆駭嘆。至乎老齒勤而無懈。十二時間恒諷不輟。咸通二年忽結跏趺坐而化。須臾口中出青色蓮華七莖。遠近奔走皆至觀禮。邑人同心造龕窆于東山之下。二十餘年墳塋屢屢光發。后開視之形質如生。眾迎還寺漆纻飾之。今號真身院存焉。伊寺者吳太子太傅都鄉侯闞澤書堂。后舍為伽藍。其題額取澤字也(今普濟寺是也)。
系曰。端終口出優曇缽華是乎。聞諸輪王出世海中道上方生是華。今像末豈有是邪。通曰。為感其人而應則不可以時拘也。譬猶麟非中國之物。感明王而至同也。
唐越州諸暨保壽院神智傳
釋神智。婺州義烏人也。俗姓力。力氏之先。黃帝臣牧之後。漢有魯郡相力歸。因官居兗。遂為魯人也。祖考皆田畯。而以樸素相㳂。智少有貞操懇樂舍家。就雲門寺惟孝為師。年十二一食斷中。持大悲心咒應
【現代漢語翻譯】 現代漢語譯本：在寺廟一里路的地方，靈巋（Ling Kui，人名）遇到了六七個少年，他們都穿著鮮艷華麗的衣服，各自拿著樂器，像是龜茲（Qiuci，古代西域國名）的樂隊。他們問靈巋說：『惟恭上人（Wei Gong Shangren，僧人尊稱）在哪裡？』靈巋就告訴了他們惟恭上人的住處。靈巋猜測他們是寺廟裡來演奏音樂禮佛的人。等到第二天早上靈巋回到寺廟，聽到鐘聲才知道惟恭上人已經去世了。那些少年應該是天上的樂隊，來迎接惟恭上人往生凈土的。這也是惟恭上人用來勉勵靈巋的方式。靈巋因此深受感動，改變了自己，在佛門中受到崇敬，最終成為一位德高望重的高僧。
唐明州德潤寺遂端傳
釋遂端（Shi Suiduan，僧人名），姓張，不知道是從哪裡來的。他在德潤寺（Derun Temple，寺廟名）拜師求法。他為人正直純樸，不隨便與人交往。他的師父傳授給他《法華經》（Lotus Sutra），他誦讀起來就像是早就背熟了一樣，人們都感到非常驚訝。直到年老，他仍然勤奮不懈，一天十二個時辰都在不停地誦讀。咸通二年（Xiantong，年號）的時候，他忽然結跏趺坐而圓寂。過了一會兒，他的口中長出七朵青色的蓮花。遠近的人都趕來觀看。當地人共同建造佛龕，將他安葬在東山（Dongshan，地名）之下。二十多年後，他的墳墓多次發出光芒。後來人們打開墳墓，發現他的身體栩栩如生。於是大家將他的遺體迎回寺廟，用漆和麻布裝飾，現在被稱為真身院（Zhenshen Yuan，寺院名），仍然存在。這座寺廟原來是吳太子太傅都鄉侯闞澤（Kan Ze，人名）的書堂，後來捐獻出來作為伽藍（伽藍，寺廟的通稱）。寺廟的題額取自闞澤的名字（現在的普濟寺（Puji Temple，寺廟名）就是）。
系曰：遂端圓寂時口中長出優曇缽花（udumbara，祥瑞之花），是這樣的嗎？聽說轉輪王（cakravartin，擁有無上權威的統治者）出世時，海中和道場上方會生長這種花。現在末法時代難道也有這樣的事嗎？通曰：這是因為他的德行感動了上天而出現的祥瑞，不能用常理來衡量。這就好比麒麟（qilin，中國神獸）不是中國的物種，但因為感應到英明的君王而出現一樣。
唐越州諸暨保壽院神智傳
釋神智（Shi Shenzhi，僧人名），婺州（Wuzhou，地名）義烏（Yiwu，地名）人。俗姓力。力氏的祖先是黃帝（Huangdi，中華人文始祖）的臣子牧的後代。漢朝時有魯郡相力歸（Li Gui，人名），因為做官而居住在兗州（兗州，地名），於是成為魯地人。他的祖父和父親都是農民，以樸素的家風相傳。神智從小就有堅定的志向，懇切地想要出家。於是他到雲門寺（Yunmen Temple，寺廟名）拜惟孝（Wei Xiao，僧人名）為師。十二歲時就開始過午不食，持誦大悲心咒（Mahakaruna Dharani，佛教咒語），非常靈驗。
【English Translation】 English version: About a mile from the temple, Ling Kui (a person's name) encountered six or seven young men, all dressed in bright and splendid clothes, each holding musical instruments, resembling a Kucha (an ancient kingdom in the Western Regions) band. They asked Ling Kui, 'Where is Venerable Wei Gong (a respectful title for a monk)?' Ling Kui then told them where Venerable Wei Gong was staying. Ling Kui suspected that they were from the temple, performing music to worship the Buddha. When Ling Kui returned to the temple the next morning, he heard the sound of the bell and learned that Venerable Wei Gong had passed away. Those young men must have been a heavenly band, welcoming Venerable Wei Gong to be reborn in the Pure Land. This was also Venerable Wei Gong's way of encouraging Ling Kui. Ling Kui was deeply moved by this, changed his ways, and was respected in the Buddhist community, eventually becoming a highly virtuous monk.
Biography of Shi Suiduan of Derun Temple in Mingzhou, Tang Dynasty
Shi Suiduan (a monk's name), whose surname was Zhang, was unknown from where he came. He sought a teacher at Derun Temple (a temple's name). He was honest and pure in character, and did not casually associate with others. His teacher taught him the 'Lotus Sutra', which he recited as if he had memorized it long ago, astonishing everyone. Even in his old age, he remained diligent and tireless, constantly reciting it for twelve hours a day. In the second year of Xiantong (a reign title), he suddenly sat in the lotus position and passed away. After a while, seven blue lotus flowers grew out of his mouth. People from far and near rushed to see it. The locals jointly built a shrine and buried him under Dongshan (a place name). More than twenty years later, his tomb repeatedly emitted light. Later, people opened the tomb and found his body lifelike. So everyone welcomed his remains back to the temple, decorated them with lacquer and linen, and it is now called Zhenshen Yuan (a temple's name), which still exists. This temple was originally the study of Kan Ze (a person's name), the Grand Tutor of the Crown Prince of Wu, who was also the Marquis of Duxiang. Later, it was donated as a sangharama (a general term for a temple). The temple's inscription was taken from Kan Ze's name (the current Puji Temple (a temple's name) is it).
Commentary: Is it true that udumbara flowers (auspicious flowers) grew out of Suiduan's mouth when he passed away? It is said that when a cakravartin (a ruler with supreme authority) appears in the world, these flowers will grow in the sea and above the bodhimanda. Is it possible that such a thing can happen in this degenerate age? Tong said: This is because his virtue moved the heavens and brought about an auspicious sign, which cannot be measured by ordinary standards. It is like the qilin (a Chinese mythical creature) not being native to China, but appearing in response to an enlightened ruler.
Biography of Shi Shenzhi of Baoshou Monastery in Zhuji, Yuezhou, Tang Dynasty
Shi Shenzhi (a monk's name) was a native of Yiwu (a place name) in Wuzhou (a place name). His secular surname was Li. The ancestors of the Li clan were descendants of Mu, a minister of the Yellow Emperor (the legendary ancestor of the Chinese people). During the Han Dynasty, there was Li Gui (a person's name), the Chancellor of Lu Commandery, who resided in Yanzhou (a place name) because of his official position, and thus became a native of Lu. His grandfather and father were both farmers, passing down a simple family tradition. Shenzhi had a firm aspiration from a young age and earnestly desired to leave home. So he went to Yunmen Temple (a temple's name) and took Wei Xiao (a monk's name) as his teacher. At the age of twelve, he began to abstain from food after noon and recited the Mahakaruna Dharani (a Buddhist mantra), which was very effective.
法登戒。峻勵恪勤。俄屬會昌滅法。智形服雖殊誓重為僧。磨不磷而涅不淄。於時見矣。大中初年複道巡遊暨陽考于禪室。且曰營廷之魚潛于藪澤。宜哉。此處吾之藪澤也。恒咒水杯以救百疾。飲之多差。百姓相率日給無算。號大悲和尚焉。大中中入京兆。時昇平相國裴公休預夢智來。迨乎相見欣然。相國女即鬼神所被。智持咒七日平復。遂奏請院額曰大中聖壽。仍賜左神策軍鐘一口天后繡㡧藏經五千卷。裴君為書殿額。智以光啟丙午歲十二月終於東白山。春秋六十八。法臘四十八。遷座歸暨陽南山入塔焉。
梁揚州禪智寺從審傳
釋從審。不詳氏族。幼入江都禪智寺舍家。誦經數萬余言。其寺即隋煬帝之故宮也。咸通五年受具戒于燕臺奉福寺。律席經筵遍知嘗染。后並三衣成五納。諸名山勝概無不遊覽。末歸淮甸推為僧首。五六年間一皆嚴肅。然恒誦凈名經未愆日計。以貞明二年三月十八日構疾。迨十九日禺中微息而終。顏貌如常。茶毗獲舍利三十粒。堅明通鍛無耗。疊石為墳。筠源沙門靈護述墳銘云。
梁溫州大云寺鴻楚傳
釋鴻楚字方外。姓唐氏。永嘉人也。生而符彩且異群兒。及甫髫齡器度宏曠。楚之外昆弟皆出俗越之龍宮伽藍。遂祈二親亦愿隨往網疏魚脫籠揭鶴飛。杜若殖于蘭洲
【現代漢語翻譯】 現代漢語譯本 法登戒（接受戒律）。峻厲恪勤（嚴格認真）。俄屬會昌滅法（不久趕上會昌年間滅佛）。智形服雖殊（智禪師雖然改變了外在的僧人形象），誓重為僧（但發誓要重新做回僧人）。磨不磷而涅不淄（比喻意志堅定，品質不變）。於時見矣（在那個時候就顯現出來了）。大中初年複道巡遊暨陽（大中初年恢復僧人身份，巡遊到暨陽），考于禪室（在禪房裡考察）。且曰營廷之魚潛于藪澤（說：『在朝廷里待過的魚，現在潛藏在水澤里』）。宜哉（很合適啊）。此處吾之藪澤也（這裡就是我的水澤啊）。恒咒水杯以救百疾（經常唸咒加持水杯來醫治各種疾病），飲之多差（喝了之後大多都好了）。百姓相率日給無算（百姓們爭相供奉，每天的數量都數不清）。號大悲和尚焉（被稱為大悲和尚）。大中中入京兆（大中年間進入京兆）。時昇平相國裴公休預夢智來（當時昇平相國裴休夢到智禪師要來）。迨乎相見欣然（等到見面的時候非常高興）。相國女即鬼神所被（相國的女兒被鬼神附身）。智持咒七日平復（智禪師唸咒七天就痊癒了）。遂奏請院額曰大中聖壽（於是上奏請求賜予寺院匾額，名為大中聖壽）。仍賜左神策軍鐘一口（還賜予左神策軍一口鐘），天后繡㡧（天后刺繡的帷幔），藏經五千卷（佛經五千卷）。裴君為書殿額（裴休為寺廟題寫殿額）。智以光啟丙午歲十二月終於東白山（智禪師在光啟丙午年十二月在東白山圓寂）。春秋六十八（享年六十八歲），法臘四十八（僧齡四十八年）。遷座歸暨陽南山入塔焉（遷靈座回到暨陽南山入塔安葬）。 梁揚州禪智寺從審傳 釋從審（僧人從審）。不詳氏族（不知道他的姓氏）。幼入江都禪智寺舍家（小時候進入江都禪智寺出家）。誦經數萬余言（誦讀佛經數萬字）。其寺即隋煬帝之故宮也（那座寺廟就是隋煬帝的舊宮殿）。咸通五年受具戒于燕臺奉福寺（咸通五年在燕臺奉福寺受具足戒）。律席經筵遍知嘗染（對戒律和佛經都廣泛學習）。后並三衣成五納（後來把三衣縫製成五納衣）。諸名山勝概無不遊覽（各地的名山勝景沒有沒遊覽過的）。末歸淮甸推為僧首（最後回到淮甸被推舉為僧人首領）。五六年間一皆嚴肅（五六年間一切都很嚴肅認真）。然恒誦凈名經未愆日計（然而經常誦讀《維摩詰經》，沒有一天耽誤）。以貞明二年三月十八日構疾（在貞明二年三月十八日生病）。迨十九日禺中微息而終（到十九日中午稍微停止了呼吸而圓寂）。顏貌如常（容貌如常）。茶毗獲舍利三十粒（火化后得到三十顆舍利）。堅明通鍛無耗（堅硬明亮，經過錘鍊也沒有損耗）。疊石為墳（用石頭堆砌成墳墓）。筠源沙門靈護述墳銘云（筠源的沙門靈護撰寫墓碑銘文說）。 梁溫州大云寺鴻楚傳 釋鴻楚（僧人鴻楚），字方外（字方外）。姓唐氏（姓唐）。永嘉人也（是永嘉人）。生而符彩且異群兒（出生時就與衆不同）。及甫髫齡器度宏曠（等到剛到童年，氣度就非常宏大）。楚之外昆弟皆出俗越之龍宮伽藍（鴻楚的表兄弟都在越地的龍宮伽藍出家）。遂祈二親亦愿隨往（於是請求父母也願意跟隨前往）。網疏魚脫籠揭鶴飛（比喻擺脫束縛，獲得自由）。杜若殖于蘭洲（杜若生長在蘭花盛開的洲渚上）。
【English Translation】 English version Fa Deng received the precepts (Fa Deng jie). He was strict and diligent (Jun li ke qin). Soon after, the Huichang persecution of Buddhism occurred (E shu Huichang mie fa). Although Zhi changed his outward appearance as a monk (Zhi xing fu sui shu), he vowed to become a monk again (shi chong wei seng). He was not worn down by grinding, nor stained by mud (Mo bu lin er nie bu zi), (a metaphor for unwavering will and unchanged character). This was evident at that time (Yu shi jian yi). In the early years of Dazhong, he resumed his monastic life and traveled to Jiyang (Da zhong chu nian fu dao xun you Jiyang), examining the meditation chambers (kao yu chan shi). He said, 'Fish from the court should hide in the marshes (Ying ting zhi yu qian yu sou ze). It is fitting (Yi zai). This is my marsh (Ci chu wu zhi sou ze ye).' He constantly chanted over a cup of water to cure all kinds of illnesses (Heng zhou shui bei yi jiu bai ji), and many who drank it were healed (yin zhi duo cha). The people competed to offer him food and necessities daily in countless amounts (Bai xing xiang shuai ri gei wu suan). He was known as the Great Compassion Monk (Hao Da Bei He Shang yan). In the middle of the Dazhong era, he entered Jingzhao (Da zhong zhong ru Jingzhao). At that time, the Prime Minister Pei Xiu dreamed that Zhi was coming (Shi sheng ping xiang guo Pei Gong Xiu yu meng Zhi lai). When they met, he was delighted (Dai hu xiang jian xin ran). The Prime Minister's daughter was possessed by ghosts and spirits (Xiang guo nu ji gui shen suo bei). Zhi chanted for seven days and she recovered (Zhi chi zhou qi ri ping fu). He then requested the court to grant the temple the name 'Great Zhong Sacred Longevity' (Sui zou qing yuan e yue Da Zhong Sheng Shou). He was also given a bell from the Left Shence Army (Reng ci zuo Shence jun zhong yi kou), an embroidered curtain by the Empress (Tian hou xiu man), and 5,000 volumes of scriptures (cang jing wu qian juan). Pei Xiu wrote the inscription for the temple hall (Pei jun wei shu dian e). Zhi passed away on Dongbai Mountain in the twelfth month of the Bingwu year of Guangqi (Zhi yi Guangqi bing wu sui shi er yue zhong yu Dongbai shan). He was sixty-eight years old (Chun qiu liu shi ba), and had been a monk for forty-eight years (fa la si shi ba). His remains were moved back to Nanshan in Jiyang and placed in a pagoda (Qian zuo gui Jiyang Nanshan ru ta yan). Biography of Zen Master Congshen of Chanzhi Temple in Yangzhou, Liang Dynasty Shi Congshen (Monk Congshen). His clan is unknown (Bu xiang shi zu). As a child, he entered Chanzhi Temple in Jiangdu and left his family (You ru Jiangdu Chanzhi si she jia). He recited tens of thousands of words of scriptures (Song jing shu wan yu yan). That temple was the former palace of Emperor Yang of the Sui Dynasty (Qi si ji Sui Yangdi zhi gu gong ye). In the fifth year of Xiantong, he received the full precepts at Fengfu Temple in Yantai (Xiantong wu nian shou ju jie yu Yantai Fengfu si). He extensively studied the monastic rules and scriptures (Lu xi jing yan bian zhi chang ran). Later, he combined the three robes into a five-patched robe (Hou bing san yi cheng wu na). He traveled to all the famous mountains and scenic spots (Zhu ming shan sheng gai wu bu you lan). Finally, he returned to Huaidian and was elected as the head of the monks (Mo gui Huaidian tui wei seng shou). For five or six years, he was serious and conscientious in everything (Wu liu nian jian yi jie yan su). However, he constantly recited the Vimalakirti Sutra without missing a day (Ran heng song Jingming jing wei qian ri ji). He fell ill on the eighteenth day of the third month of the Zhenming second year (Yi Zhenming er nian san yue shi ba ri gou ji). On the nineteenth day, at noon, he breathed his last and passed away peacefully (Dai shi jiu ri yu zhong wei xi er zhong). His face looked as usual (Yan mao ru chang). After cremation, he obtained thirty relics (Cha pi huo sheli san shi li). They were firm, bright, and undamaged by forging (Jian ming tong duan wu hao). A stone tomb was built (Die shi wei fen). The Shramana Linghu of Junyuan wrote the inscription for the tomb, saying (Yunyuan shamen Linghu shu fen ming yun). Biography of Hongchu of Dayun Temple in Wenzhou, Liang Dynasty Shi Hongchu (Monk Hongchu), styled Fangwai (zi Fangwai), surnamed Tang (xing Tang), was a native of Yongjia (Yongjia ren ye). He was born with auspicious signs and was different from other children (Sheng er fu cai qie yi qun er). When he was just a child, his demeanor was grand and generous (Ji fu tiao ling qi du hong kuang). Hongchu's maternal cousins had all left the secular world and entered the Dragon Palace Monastery in Yue (Chu zhi wai kun di jie chu su yue zhi Longgong qielan). Therefore, he begged his parents to allow him to follow them (Sui qi er qin yi yuan sui wang). Like a fish escaping from a net or a crane flying out of a cage (Wang shu yu tuo long jie he fei), (a metaphor for breaking free from constraints and gaining freedom). The Duruo plant grows on the islet where orchids flourish (Du ruo zhi yu lan zhou).
。新繒染于絳色。互相切直誦習彌通。年二十三方升上品無作。及回本郡時州將朱褒。知其名節欽揖愈勤。唐大順中以城南有廢大云寺荒墌表聞昭宗欲重締構。帝俞其請。於是百工俱作。楚躬主之。施利程功不愆于素。而講經禮像無相奪倫。武肅王錢氏。乾化初年于杭州龍興寺開度戒壇。召楚足臨壇員數。因奏薦梁太祖賜紫衣並號。固讓弗聽終不披著。自言。涼德何稱法門命數之服。時詩人鄭說南遊訪鴻靜法師。邂逅與楚會。體知高行杼詩贈楚云。架上紫衣閑不著。案頭金字坐長看。楚寬慈人未嘗見其慍色。神氣清爽。厥頤豐下且皤其腹。目不邪視顧必回身。世俗之言不輕掉舌。所講法華經計五十許座。一日楚之講堂中忽生蓮華。重柎複葉香氣芬荂。以長興三年壬辰六月五日無疾而化。俗齡七十五。法臘五十二。道俗孺慕。其年遷塔于慈雲右岡焉。楚講貫外深夜行道誦經。將逝夕燈光忽暗經聲絕微。告門人曰。勞爾給使吾將往矣。其所臥之榻中。先有白蛇。其大若肱。恒同臥處。長誡童侍無妄驚擾。生常撰上生經鈔。刺血寫法華經一部。至今永嘉人謂為僧寶中異寶焉。
後唐溫州小松山鴻莒傳
釋鴻莒。姓唐氏。永嘉人也。早出家于越州龍宮寺。始則誦法華經全部。得度裹足往趨長安學律。因讀化度寺碑
【現代漢語翻譯】 現代漢語譯本 新繒染上絳色（深紅色）。（僧人們）互相切磋，正直地誦讀學習，更加精通。（釋楚）二十三歲時才升爲上品無作（佛教用語，指無需外力作用即可自然成就的境界）。等到返回本郡時，州將朱褒，知道他的名聲和節操，更加欽佩，禮遇更加慇勤。唐朝大順年間，（釋楚）因為城南有廢棄的大云寺荒涼破敗，上表稟告昭宗皇帝，希望重新修繕建造。皇帝同意了他的請求。於是各種工匠一起開工，楚親自主持。佈施利益，工程進度沒有違背原先的計劃。講經說法和禮拜佛像，沒有互相干擾。武肅王錢氏，在乾化初年于杭州龍興寺開設戒壇，召請楚參加臨壇人員的數目。因此上奏推薦梁太祖賜予紫衣並賜予稱號。楚堅決推讓，始終沒有穿戴。自稱：『我淺薄的德行，怎麼能配得上法門中如此重要的服裝。』當時詩人鄭說南遊，拜訪鴻靜法師，偶然與楚相遇，體會到他高尚的品行，寫詩贈送給楚說：『架子上紫衣閑置不穿，案頭上金字（指佛經）坐著長久觀看。』楚寬宏慈祥，人們從未見過他發怒的樣子。神采清明爽朗。下巴豐滿，肚子也很大。眼睛不斜視，回頭看時必定轉動整個身體。世俗的言語，不輕易說出口。所講的《法華經》大概有五十多座。一天，楚的講堂中忽然生長出蓮花，重重花萼，層層花瓣，香氣芬芳。在長興三年壬辰六月初五，沒有疾病而圓寂。世俗年齡七十五歲，僧侶年齡五十二歲。僧人和俗人都非常敬慕他。當年將他的塔遷到慈雲寺右邊的山岡上。楚除了講經說法外，深夜還修行誦經。將要去世的晚上，燈光忽然昏暗，誦經的聲音也變得非常微弱。告訴門人說：『勞煩你們服侍，我將要去了。』他所睡的床榻中，先前就有一條白蛇，像胳膊一樣粗，經常和他一起睡覺。他經常告誡童僕不要隨意驚擾它。他生前曾經撰寫《上生經鈔》，刺血書寫《法華經》一部。至今永嘉人稱之為僧寶中的異寶。
後唐溫州小松山鴻莒傳
釋鴻莒（法號），姓唐，是永嘉人。早年出家于越州龍宮寺。起初誦讀《法華經》全部。得度后，裹著腳前往長安學習戒律，因此讀了《化度寺碑》（碑文名稱）。
【English Translation】 English version The new silk was dyed crimson (deep red). (The monks) learned from each other, recited and studied honestly, and became more proficient. (Shi Chu) was only promoted to the highest grade of Wu Zuo (Buddhist term, referring to the realm that can be naturally achieved without external force) at the age of twenty-three. When he returned to his native county, Zhu Bao, the governor of the state, knew his reputation and integrity, and admired him even more, and treated him more diligently. During the Da Shun period of the Tang Dynasty, (Shi Chu) reported to Emperor Zhaozong because the abandoned Dayun Temple in the south of the city was desolate and dilapidated, hoping to rebuild it. The emperor agreed to his request. So all kinds of craftsmen started work together, and Chu personally presided over it. The distribution of benefits and the progress of the project did not violate the original plan. Preaching and worshiping Buddha statues did not interfere with each other. King Wusu Qian Shi opened an ordination platform at Longxing Temple in Hangzhou in the early years of Qianhua, and summoned Chu to participate in the number of people attending the platform. Therefore, he presented a recommendation to Emperor Liang Taizu to grant him a purple robe and a title. Chu resolutely declined and never wore it. He claimed: 'How can my shallow virtue be worthy of such an important garment in the Dharma gate?' At that time, the poet Zheng Shuo traveled south and visited Dharma Master Hongjing, and happened to meet Chu. He realized his noble character and wrote a poem to Chu, saying: 'The purple robe is idle on the shelf and not worn, and the golden characters (referring to Buddhist scriptures) are watched for a long time while sitting at the desk.' Chu was broad-minded and kind, and people had never seen him angry. He was clear and refreshing. He had a full chin and a large belly. His eyes did not look sideways, and he would turn his whole body when looking back. He did not easily speak worldly words. He had lectured on the Lotus Sutra about fifty times. One day, a lotus flower suddenly grew in Chu's lecture hall, with layers of calyxes and petals, and a fragrant aroma. On the fifth day of the sixth month of the Ren Chen year of Changxing three years, he passed away without illness. His secular age was seventy-five years old, and his monastic age was fifty-two years old. Monks and laymen admired him very much. In the same year, his pagoda was moved to the right hill of Ciyun Temple. In addition to lecturing on scriptures, Chu also practiced and recited scriptures late at night. On the night of his death, the light suddenly dimmed, and the sound of chanting became very weak. He told his disciples: 'Thank you for your service, I am going to leave.' There was a white snake in the bed he slept in, as thick as an arm, and he often slept with it. He often warned the servants not to disturb it casually. During his lifetime, he wrote the 'Shang Sheng Jing Chao' and wrote a copy of the Lotus Sutra in blood. To this day, the people of Yongjia call it a rare treasure among the treasures of monks.
Biography of Hongju of Xiaosong Mountain, Wenzhou, Later Tang Dynasty
Shi Hongju (Dharma name), whose surname was Tang, was a native of Yongjia. He became a monk at Longgong Temple in Yuezhou at an early age. At first, he recited the entire Lotus Sutra. After being ordained, he wrapped his feet and went to Chang'an to study the precepts, and therefore read the 'Huadu Temple Stele' (name of the stele inscription).
。時有舉人旁聽見莒目瞻多行。異之知能背碑。請莒誦之。儒生覆其文了無一誤。又相將去崇聖寺亦然。而多強記輩流所推。言歸故鄉請受二眾依止。其細行也生來未嘗叱其貍犬。豈況諸餘乎。然晝夜行道誦經。有鬼神扶衛。或為然燭。或代添香。皆鬼物也。天成三年戊子水澇之後。報之以大旱。民薦饑饉。有強盜入其室。莒待之若賓客。躬作粥飯飼之曰。徐徐去山深無人。汝曹為天災所困耳。盜者拜受而去。弟子中欲襲其不備。莒曰。非我弟子。我舍此永入深山矣。諸子罷輕襲之意。長興癸巳歲中恬然無疾。跏趺儼然長逝。至三更手敲龕門者三。弟子哭泣啟開。云吾告汝等。與吾換新衣裳。緣佛土諸上善人嫌吾服章不凈。易畢便終。七日頂暖時院中有巨犬三能猛噬遷塔日隨人馴狎。時山中麇鹿飛鳥相參。犬無摯猛獸不驚奔。葬後有虎繞墳嗥叫。其感物之情如是。有弟鴻楚並高行。為時所重。
後唐鳳翔府道賢傳
釋道賢。不知何許人也。持諷孔雀王經以為日計。末則受瑜伽灌頂法。持明之功愈多徴應。嘗夜夢佛攜賢行。步步蹈履濃雲若乘剛焉。每行不知幾百里。而指之曰。此摩竭陀國。此占波國。南印度。西印度。迦濕彌羅等國。且行且記喜躍不勝。及寤覺冥解五天梵音悉曇語言。時西域僧到岐下蔥嶺
【現代漢語翻譯】 現代漢語譯本：當時有個舉人旁聽，見莒目瞻（Ju Muzhan，人名）能同時做很多事情，感到很驚異，得知他能背誦碑文，便請莒目瞻背誦。儒生覆核他背誦的內容，沒有一點錯誤。又一起去崇聖寺，情況也是一樣。因此，莒目瞻被那些擅長記憶的人所推崇。他表示要回到故鄉，請求接受僧團和尼眾的依止。從他細微的行為來看，他生來就沒呵斥過自己的貓狗，更何況是其他人呢？他日夜精進行道、誦經，有鬼神扶持護衛，有的為他點燃蠟燭，有的替他新增香火，這些都是鬼神所為。天成三年戊子年水災之後，緊接著又是大旱，百姓面臨饑荒。有強盜進入他的房間，莒目瞻像對待賓客一樣對待他們，親自煮粥做飯給他們吃，並說：『慢慢走吧，深山裡沒有人，你們是因為天災所困啊。』強盜們拜謝后離去。弟子中有想趁其不備襲擊強盜的，莒目瞻說：『這不是我的弟子。我寧願捨棄這裡，永遠進入深山。』弟子們這才放棄了輕率襲擊的想法。長興癸巳年，莒目瞻安詳無疾而終，跏趺坐姿端正地去世。到了三更時分，有人用手敲擊龕門三次。弟子們哭泣著打開龕門，（那人）說：『我告訴你們，給我換上新的衣裳，因為佛土的各位上善人嫌棄我的衣服不乾淨。』換完衣服后便去世了。七日後，頂門還溫暖。當時寺院裡有三隻大狗，兇猛異常，但在遷塔那天卻跟隨眾人，顯得很馴服。當時山中的獐鹿和飛鳥混雜在一起，狗沒有追逐，猛獸也不驚慌逃跑。他感動萬物的情形就是這樣。他有個弟弟叫鴻楚（Hong Chu，人名），品行也很高尚，被當時的人所器重。 後唐鳳翔府道賢（Dao Xian，人名）傳 釋道賢（Shi Dao Xian，人名），不知道是哪裡人。他以持誦《孔雀王經》（Peacock King Sutra）作為每日的功課，後來又接受了瑜伽灌頂法。持明（Vidyadhara）的功力越深，出現的徵兆和感應就越多。曾經夜裡夢見佛帶領道賢行走，每一步都踩在濃厚的雲彩上，好像乘著堅硬的東西一樣。每次行走都不知道走了幾百里，佛指著各地說：『這是摩竭陀國（Magadha），這是占波國（Champa），南印度（South India），西印度（West India），迦濕彌羅國（Kashmir）等國。』他邊走邊記，歡喜雀躍。等到醒來后，自然明白了五天（Five Indies）的梵音悉曇（Siddham）語言。當時有西域的僧人來到岐下蔥嶺（Congling Mountains）
【English Translation】 English version: At that time, a scholar who was listening nearby saw that Ju Muzhan (莒目瞻, personal name) could do many things at the same time and was amazed. Upon learning that he could recite inscriptions from memory, he asked Ju to recite them. The Confucian scholar verified his recitation and found no errors. They then went together to Chong Sheng Temple, and the situation was the same. Therefore, Ju Muzhan was admired by those skilled in memorization. He expressed his intention to return to his hometown and requested to be accepted as a dependent by the Sangha and the nuns. Judging from his subtle actions, he had never scolded his cats and dogs since birth, let alone others. He diligently practiced the Way and recited scriptures day and night, and was supported and protected by ghosts and spirits, some of whom lit candles for him, and some added incense for him; these were all done by ghosts and spirits. In the year of Wuzi in the Tiancheng era, after the flood, there was a severe drought, and the people faced famine. Robbers entered his room, and Ju Muzhan treated them like guests, personally cooking porridge and rice for them, saying, 'Go slowly, there is no one in the deep mountains. You are troubled by the natural disaster.' The robbers bowed and left. Among the disciples, some wanted to attack the robbers by surprise, but Ju Muzhan said, 'These are not my disciples. I would rather abandon this place and enter the deep mountains forever.' The disciples then gave up the idea of a rash attack. In the year of Gui Si in the Changxing era, Ju Muzhan passed away peacefully without illness, sitting in the lotus position in a dignified manner. At the third watch of the night, someone knocked on the door of the niche three times. The disciples opened the door weeping, and (the person) said, 'I tell you, change me into new clothes, because the virtuous people in the Buddha-land dislike my clothes for being unclean.' After the clothes were changed, he passed away. Seven days later, the crown of his head was still warm. At that time, there were three large dogs in the temple, which were extremely fierce, but on the day of moving the pagoda, they followed the crowd and appeared very tame. At that time, roe deer and birds in the mountains mingled together, the dogs did not chase them, and the beasts were not frightened and did not run away. His ability to move all things was like this. He had a younger brother named Hong Chu (鴻楚, personal name), who was also of high character and was valued by the people of the time. Biography of Dao Xian (道賢, personal name) of Fengxiang Prefecture in the Later Tang Dynasty The monk Dao Xian (道賢, personal name), it is not known where he was from. He made it his daily practice to recite the Peacock King Sutra (孔雀王經). Later, he received the Yoga Abhisheka (瑜伽灌頂法). The more he practiced the Vidyadhara (持明), the more signs and responses appeared. Once, he dreamed at night that the Buddha led Dao Xian on a journey, each step treading on thick clouds as if riding on something solid. Each time, he traveled hundreds of miles without knowing it, and the Buddha pointed to various places, saying, 'This is Magadha (摩竭陀國), this is Champa (占波國), South India (南印度), West India (西印度), Kashmir (迦濕彌羅國), etc.' He walked and remembered, rejoicing and leaping. When he woke up, he naturally understood the Sanskrit and Siddham (悉曇) languages of the Five Indies (五天). At that time, monks from the Western Regions came to Qixia Congling (岐下蔥嶺)
北諸胡僧往往偽稱五印人。賢以一接語言。先斥之曰。汝是某國人。北戎南梵無敢紿之。隴坻道俗皆稟承密藏號阿阇黎也。迨長興末明宗晏駕立從厚為帝。鳳翔清泰不恭其命。遣王思同帥師伐之。清泰乃嬰城自守。清泰問賢曰。危甚矣如何。對曰。召竇八郎。可逆知勝負也。清泰出乘城撫眾。其竇八介甲持戈來馬前作迎鬥之狀。跳躍已解甲投戈而走。賢曰。此外敵必降之象也。果如斯說。清泰乃擁兵而東。召賢俱行。入洛即帝位歟。改元曰清泰。賢奏曰。年號不佳。何邪。水清石見。至二年敕移并州。晉高祖為天平軍乃阻兵自固。潛連契丹長驅入洛。清泰自焚。果石見之應矣。晉兵未至。賢先終於洛。今兩京傳大教者。皆法孫之曾玄矣。竇八郎者岐人也。家且富焉。自荷器鬻水。言語不常。唯散發披衣狂走與李順興相類或遇牛驢車必撫掌而笑。迨死焚之。火聚中盡化金色胡蝶而飛去。或手掬衣扇行之。歸家供養焉。
漢江州廬山若虛傳(亡名僧)
釋若虛。隱於廬山。數年持經不出石室。江南國主李氏欽尚其道。累徴終不降就。唯言老僧無能。寧銷王者歸心。若更相呼竄入深山矣。或衣物則避讓。香則受之。以乾祐中盛夏坐終。身不沮壞。今湓城人供養影相焉。又潭州釋亡名。恒誦法華經口無他語。長沙
【現代漢語翻譯】 現代漢語譯本 北方的許多胡人僧侶常常假冒是來自五印（Panca-Indriya，指古印度五個地區）的人。賢法師只要和他們交談幾句，就能立刻揭穿他們，斥責他們說：『你是某國人。』無論是北方的戎人還是南方的梵人，沒有誰敢欺騙他。隴坻一帶的道士和俗人都稟承他的密教，稱他為阿阇黎（Acarya，軌範師，導師）。 到了長興末年，明宗駕崩，他的兒子李從厚即位為帝。鳳翔的李清泰不服從他的命令，派遣王思同率領軍隊討伐他。李清泰於是據城自守。李清泰問賢法師說：『情況非常危急，該怎麼辦？』賢法師回答說：『召見竇八郎，可以預先知道勝負。』李清泰於是出城巡視，安撫眾人。那個竇八郎穿著鎧甲，拿著戈，來到馬前做出迎戰的姿態，跳躍了一陣后，卻解下鎧甲，扔掉戈逃走了。賢法師說：『這是敵方必定投降的徵兆。』結果正如他所說。李清泰於是率領軍隊向東進發，召賢法師一同前往。到了洛陽就登基做了皇帝，改年號為清泰。賢法師上奏說：『年號不好。』皇帝問：『為什麼？』賢法師回答說：『水清則石見（比喻真相暴露）。』到了第二年，皇帝下令遷都并州。晉高祖（石敬瑭）在天平軍阻兵自守，暗中勾結契丹，契丹軍隊長驅直入洛陽，李清泰自焚而死。果然應驗了『石見』的預兆。晉軍還沒到達，賢法師就先在洛陽去世了。現在兩京（長安和洛陽）傳授大教的人，都是賢法師的法孫的曾孫輩了。 竇八郎是岐地人，家境還算富裕。他自己拿著器皿賣水，言語不正常，只是披散著頭髮，穿著破爛的衣服，像瘋子一樣到處亂跑，和李順興相似。有時遇到牛車驢車，必定拍手大笑。死後火化，火堆中全都化為金色的蝴蝶飛走了。有人用手捧著他的衣服或扇子，帶回家供養。 漢江州廬山的若虛傳（亡名僧） 釋若虛，隱居在廬山。多年來持誦佛經，不出石室。江南國主李氏非常敬佩他的道行，多次徵召他，但他始終不肯應召，只是說：『老僧沒有什麼才能，寧願消除王者的歸心，如果再來相召，我就要逃入深山了。』對於衣物則避讓，對於香則接受。在乾祐年間的盛夏坐化圓寂，身體沒有腐壞。現在湓城的人供養他的畫像。 還有潭州的釋亡名，經常誦讀《法華經》，口中沒有其他話語。長沙
【English Translation】 English version The monks from the northern barbarian regions often falsely claimed to be from the Five Indias (Panca-Indriya, referring to the five regions of ancient India). Venerable Xian could immediately expose them with just a few words of conversation, rebuking them, 'You are from such and such country.' Whether they were northern Rong people or southern Brahmins, none dared to deceive him. The Daoists and laypeople of Longchi all followed his esoteric teachings, calling him Acarya (Acarya, a teacher, a guide). Towards the end of the Changxing era, Emperor Mingzong passed away, and his son Li Conghou ascended the throne. Li Qingtai of Fengxiang disobeyed his orders, so he sent Wang Sitong to lead troops to attack him. Li Qingtai then defended the city. Li Qingtai asked Venerable Xian, 'The situation is very critical, what should be done?' Venerable Xian replied, 'Summon Dou Balang, and we can know the outcome in advance.' Li Qingtai then went out to inspect the city and appease the people. That Dou Balang, wearing armor and holding a halberd, came before the horse, making a gesture of welcoming battle. After jumping around for a while, he took off his armor, threw away his halberd, and ran away. Venerable Xian said, 'This is a sign that the enemy will surely surrender.' The result was as he said. Li Qingtai then led his troops eastward, summoning Venerable Xian to go with him. Upon arriving in Luoyang, he ascended the throne and changed the era name to Qingtai. Venerable Xian memorialized, 'The era name is not good.' The emperor asked, 'Why?' Venerable Xian replied, 'When the water is clear, the stones are seen (an analogy for the truth being exposed).' In the second year, the emperor ordered the capital to be moved to Bingzhou. Emperor Gaozu of Jin (Shi Jingtang) resisted with his troops in the Tianping army, secretly colluding with the Khitans, whose army marched straight into Luoyang. Li Qingtai immolated himself. Indeed, it fulfilled the omen of 'stones being seen.' Before the Jin army arrived, Venerable Xian had already passed away in Luoyang. Now, those who transmit the great teachings in the two capitals (Chang'an and Luoyang) are all great-great-grandchildren of Venerable Xian's Dharma descendants. Dou Balang was a person from Qi, and his family was relatively wealthy. He himself carried vessels to sell water, and his speech was abnormal. He only wore his hair loose, dressed in ragged clothes, and ran around like a madman, similar to Li Shunxing. Sometimes when he encountered ox carts or donkey carts, he would clap his hands and laugh. After he died, he was cremated, and in the fire, all turned into golden butterflies and flew away. Some people held his clothes or fan in their hands and took them home to worship. Biography of Ruoxu of Han River Prefecture, Mount Lu (deceased monk) The monk Ruoxu lived in seclusion on Mount Lu. For many years, he recited scriptures and did not leave his stone chamber. The ruler of Jiangnan, Li, greatly admired his virtue and repeatedly summoned him, but he always refused, saying only, 'This old monk has no ability. I would rather dispel the king's desire to summon me. If you summon me again, I will flee into the deep mountains.' He would avoid clothing and other items, but he would accept incense. In the mid-summer of the Qianyou era, he passed away while sitting in meditation, and his body did not decay. Now, the people of Pencheng worship his portrait. Also, there was an unnamed monk of Tanzhou who constantly recited the Lotus Sutra, and no other words came from his mouth. Changsha
文昭王馬氏。特加禮重。召入天策府湘西院供養。然其語事詭異堪驚。一旦召知佛殿僧。令急襞掠佛像。各就兩廂。僧皆謂為狂發。相目而笑。舉止極甚忽切。須臾自入正殿內。據佛座而坐奄然而化。舉州道俗爭禮焚香。漢乾祐中也。
週會稽郡大善寺行瑫傳
釋行瑫。姓陳氏。湖州長城人也。考曰良。母陶氏。鍾愛之心與諸子異。然其敏利又于郡童杰然而出。父母多途礙其出家之志。終弗能禁。唐天祐二年依光遠師求于剃染。年十有二誦法華經。月奇五辰而畢軸。次維摩經盡如道安朝請經而暮納本焉。尋于餘杭龍興寺受滿足戒。遂往金華雙林寺智新。傳南山律鈔。弭節服膺流輩推揖。常食時至以不𥽦之米與菜茹投小鼎中參煮而食。此外斷無重味。義解之心理棼破木都無難色。嘗謂人曰。所好甚者不見他物之可好。吾之好也。樂且無荒也。後唐天成中寓於越樂若耶山水。披覽大藏教。服枲麻之衣。慕道俗置看經道場。于寺之西北隅構樓閣堂宇。蔚成別院。供四方僧曾無匱乏。以顯德三年壬子秋七月示疾終於此院。報齡六十二。法臘四十四。瑫性剛正無面諛無背憎。足不趨豪貴之門。囊不畜盈餘之物。房無閉戶口無雜言。亦覽群書旁探經論。慨其郭移音義疏略慧琳音義不傳。遂述大藏經音疏五百許卷。今行
【現代漢語翻譯】 現代漢語譯本：文昭王馬氏，（後唐明宗李亶的皇后）受到了特別的禮遇和尊重，被召入天策府湘西院供養。然而，她所說的事情非常離奇，令人震驚。有一天，她召集佛殿的僧人，命令他們趕緊把佛像遮蓋起來，各自到兩旁的廂房去。僧人們都認為她瘋了，互相看著笑著。她的舉動非常過分而且突然。一會兒，她自己進入正殿內，坐在佛座上，安然而逝。整個州的僧人和百姓都爭相禮拜焚香。這件事發生在後漢乾祐年間。
周朝會稽郡大善寺的行瑫（xíng tāo）傳
釋行瑫（shì xíng tāo），俗姓陳，是湖州長城人。他的父親名叫良，母親是陶氏。父母對他的鐘愛與其他的兒子不同。而且他的聰敏才智在同郡的兒童中非常突出。父母多次阻止他出家的志向，但最終未能阻止。唐朝天祐二年，他依止光遠師請求剃度出家。十二歲時就能誦讀《法華經》，用一個月零五天的時間就讀完了一部經。接著讀《維摩經》，就像道安（dào ān）法師早上請經晚上歸還一樣。不久，他在餘杭龍興寺受了具足戒。於是前往金華雙林寺，向智新（zhì xīn）律師學習南山律宗的律鈔。他約束自己，服膺教義，同輩都推崇他。他經常在吃飯的時候，把不乾淨的米和蔬菜一起放在小鼎中煮著吃。除此之外，沒有其他的美味。對於義理的理解，就像劈開竹子一樣容易，沒有困難。他曾經對人說：『我最喜歡的東西，讓我覺得其他的東西都不值得喜歡。我的愛好，是快樂而且沒有荒廢。』後唐天成（tiān chéng）年間，他居住在越地的若耶（ruò yé）山水之間，披閱大藏經。穿著粗麻布的衣服。他爲了慕道之人設定了看經道場，在寺廟的西北角建造樓閣堂宇，形成了一個獨立的院落。供給四方僧人，從來沒有缺乏。在後周顯德三年壬子年秋天七月，他生病，最終在這個院落去世。享年六十二歲，僧臘四十四年。行瑫（xíng tāo）性格剛正，不當面阿諛奉承，也不背後憎恨別人。他的腳不踏入豪門貴族之家，他的口袋裡不存放多餘的財物。房間里沒有關著的門，口中沒有雜亂的言語。他也博覽群書，廣泛地探究經論。他慨嘆郭象（guō xiàng）的《莊子注》音義疏略，慧琳（huì lín）的《一切經音義》沒有流傳下來，於是撰寫了《大藏經音疏》五百多卷，現在還在流傳。
【English Translation】 English version: Empress Ma of King Wenzhao (the empress of Li Dan of the Later Tang Dynasty) was treated with special courtesy and respect, and was summoned to the Xiangxi Courtyard of the Tian Ce Mansion for support. However, what she said was very bizarre and shocking. One day, she summoned the monks of the Buddha Hall and ordered them to quickly cover the Buddha statues and go to the side rooms on both sides. The monks all thought she was crazy, looking at each other and laughing. Her behavior was very excessive and sudden. After a while, she entered the main hall by herself, sat on the Buddha's seat, and passed away peacefully. The monks and people of the entire state competed to worship and burn incense. This happened during the Qianyou period of the Later Han Dynasty.
Biography of Xing Tao (xíng tāo) of Dasan Temple in Kuaiji Prefecture, Zhou Dynasty
釋Xing Tao (shì xíng tāo), whose secular surname was Chen, was a native of Changcheng in Huzhou. His father was named Liang, and his mother was Tao. His parents loved him differently from their other sons. Moreover, his intelligence and talent stood out among the children in the same prefecture. His parents repeatedly tried to prevent him from becoming a monk, but ultimately failed. In the second year of Tianyou in the Tang Dynasty, he relied on Master Guangyuan to request ordination. At the age of twelve, he was able to recite the 'Lotus Sutra', and he finished reading a sutra in one month and five days. Then he read the 'Vimalakirti Sutra', just like Master Dao An (dào ān) requested the sutra in the morning and returned it in the evening. Soon, he received the complete precepts at Longxing Temple in Yuhang. So he went to Shuanglin Temple in Jinhua to study the Vinaya Commentary of the Nanshan School from Lawyer Zhixin (zhì xīn). He restrained himself, adhered to the teachings, and his peers respected him. He often cooked unclean rice and vegetables together in a small pot for food at mealtime. Apart from this, there was no other delicacy. Understanding the principles of righteousness was as easy as splitting bamboo, without any difficulty. He once said to people: 'What I like most makes me feel that other things are not worth liking. My hobby is happy and not wasteful.' During the Tiancheng period of the Later Tang Dynasty, he lived in the landscape of Mount Ruoye (ruò yé) in Yue, reading the Tripitaka. Wearing coarse linen clothes. He set up a sutra-reading center for those who admired the Tao, and built pavilions and halls in the northwest corner of the temple, forming an independent courtyard. Supplying monks from all directions, never lacking. In the seventh month of the autumn of the third year of Xiande in the Later Zhou Dynasty, he fell ill and eventually died in this courtyard. He lived to be sixty-two years old, with forty-four years as a monk. Xing Tao (xíng tāo) was upright in character, not flattering to people's faces, nor hating them behind their backs. His feet did not step into the homes of wealthy and noble families, and he did not store excess wealth in his pockets. There were no closed doors in the room, and there were no miscellaneous words in his mouth. He also read widely and extensively explored the scriptures and treatises. He lamented that Guo Xiang's (guō xiàng) commentary on Zhuangzi was brief in phonetics and meaning, and that Hui Lin's (huì lín) 'Phonetics and Meanings of All Sutras' was not passed down, so he wrote more than 500 volumes of 'Phonetic Commentaries on the Tripitaka', which are still in circulation today.
于江浙左右僧坊。然其短者不宜稱疏。若言疏可以疏通一藏經。瑫便過慈恩百本幾倍矣。其耿介持律。古之高邁也矣。
宋東京開寶寺守真傳(沙彌彌伽道蔭)
釋守真。永興萬年人也。俗姓紀。漢詐帝信之鴻緒。乃祖乃父素履貞吉。奕葉孝行充塞閭里。故鄉人美其孝焉。遂目之曰紀丁蘭也。真即其後矣。洎黃寇于紀僖宗蒙塵車駕避鋒而西幸。咸鎬失守而沒賊。因而徙家居於蜀矣。及冠也偶游聖壽寺。見修進律師行出物表語越常度。乃解帶卸冠。北面而事之。七支既備。先謁從朗師學起信論。次依性光師傳法界觀。后禮演秘阇梨授瑜伽教。並得心要咸盡指歸。自明達諸法宣暢妙典。四十年間略無怠矣。而賜號曰昭信焉。講起信及法界觀共七十餘遍。皆以燈傳燈用器投器。嗣乎法者二十許人。開灌頂道場五遍。約度僧尼士庶三千餘人。開水陸道場二十遍。常五更輪結文殊五髻教法。至夜二更輪西方無量壽教法。稱阿彌陀尊號修唸佛三昧期生凈域。一日謂弟子緣遇曰。如來不云出息不保入息。吾之壽也幸矣。汝之年也耄矣。今欲順俗從世。預設二塔。其可得乎。緣遇稽首而對曰。廣度長老舍院之右地。請建塔者有年矣。今大師屬其意。長老致其美。因緣冥契安可而止。於是鳩工而營之。自十月琢磨至來一月徹
【現代漢語翻譯】 現代漢語譯本：在江浙一帶的寺廟中，那些篇幅短小的著作不宜稱為『疏』。如果說『疏』可以疏通整部藏經，那麼瑫的著作就比慈恩的百本還要多出幾倍了。他耿直有節，嚴守戒律，是古代高尚之士的典範。
宋東京開寶寺守真傳 (沙彌彌伽道蔭)
釋守真（Shì Shǒu Zhēn），永興萬年人，俗姓紀（Jì）。是漢朝詐帝紀信（Jì Xìn）的後代。他的祖父和父親一向行為端正吉祥，世代孝順的美德充滿了鄉里。故鄉人讚美他的孝行，就稱他為『紀丁蘭』。守真就是他的後代。到了黃巢（Huáng Cháo）作亂時，僖宗（Xī Zōng）皇帝蒙塵西逃避難，咸鎬（Xián Hào）失守而被賊人佔據。因此，他們全家遷居到蜀地。成年後，他偶然遊覽聖壽寺（Shèng Shòu Sì），見到修進律師（Xiū Jìn Lǜ Shī）的德行超凡脫俗，言語超越常人，於是解下衣帶，脫下帽子，以弟子的身份侍奉他。七支完備后，先拜謁從朗師（Cóng Lǎng Shī）學習《起信論》（Qǐ Xìn Lùn），接著依止性光師（Xìng Guāng Shī）傳授法界觀（Fǎ Jiè Guān），後來禮拜演秘阇梨（Yǎn Mì Dū Lí）接受瑜伽教法（Yú Jiā Jiào Fǎ），都得到了其中的精髓和要領。自從通達諸法，宣揚妙典以來，四十年間幾乎沒有懈怠過。因此被賜號為『昭信』。講解《起信論》和《法界觀》共七十餘遍，都像燈傳燈，用器投器一樣傳承。繼承他法脈的有二十多人。開啟灌頂道場五次，大約度化了僧尼士庶三千多人。開啟水陸道場二十次。常常在五更時輪流結文殊五髻教法（Wén Shū Wǔ Jì Jiào Fǎ），到夜裡二更時輪流結西方無量壽教法（Xī Fāng Wú Liàng Shòu Jiào Fǎ），稱念阿彌陀佛（Ā Mí Tuó Fó）尊號，修習唸佛三昧，期望往生凈土。一天，他對弟子緣遇（Yuán Yù）說：『如來不是說過出息不保入息嗎？我的壽命也算幸運了，你的年紀也老了。現在我想順應世俗，預先建造兩座塔，可以嗎？』緣遇叩頭回答說：『廣度長老（Guǎng Dù Zhǎng Lǎo）的寺院右側的土地，請求建塔已經很多年了。現在大師有這個意願，長老也願意成全，因緣如此契合，怎麼可以停止呢？』於是召集工匠開始建造。從十月開始琢磨，到來年一月完成。
【English Translation】 English version: In the monasteries around the Jiangzhe area, those short writings should not be called 'commentaries'. If it is said that a 'commentary' can elucidate the entire Tripitaka, then Tao's works would be several times more than the hundred volumes of Ci'en. He was upright and disciplined, a model of ancient high-mindedness.
Biography of Shǒu Zhēn of Kaibao Temple in Tokyo, Song Dynasty (Disciple Mí Jiā Dào Yìn)
釋Shǒu Zhēn (Shǒu Zhēn), was a native of Yongxing Wannian, with the secular surname Ji (Jì). He was a descendant of Ji Xin (Jì Xìn), who fraudulently acted as emperor during the Han Dynasty. His grandfather and father had always been upright and auspicious, and their filial piety filled the neighborhood for generations. The villagers praised his filial piety and called him 'Ji Dinglan'. Shǒu Zhēn was his descendant. During the Huang Chao (Huáng Cháo) rebellion, Emperor Xizong (Xī Zōng) fled west in distress, and Xian Hao (Xián Hào) fell and was occupied by the rebels. As a result, his family moved to Shu. After coming of age, he happened to visit Shengsou Temple (Shèng Shòu Sì) and saw the Vinaya Master Xiujin (Xiū Jìn Lǜ Shī), whose virtue was extraordinary and whose words surpassed the ordinary. He untied his belt, took off his hat, and served him as a disciple. After completing the seven branches of ordination, he first visited Master Conglang (Cóng Lǎng Shī) to study the Awakening of Faith (Qǐ Xìn Lùn), then relied on Master Xingguang (Xìng Guāng Shī) to transmit the Contemplation of the Dharmadhatu (Fǎ Jiè Guān), and later paid homage to Acarya Yanmi (Yǎn Mì Dū Lí) to receive the Yoga teachings (Yú Jiā Jiào Fǎ), all of which he obtained the essence and key points. Since understanding all the dharmas and propagating the wonderful teachings, he had hardly been lazy for forty years. Therefore, he was given the title 'Zhaoxin'. He lectured on the Awakening of Faith and the Contemplation of the Dharmadhatu more than seventy times, all of which were transmitted like a lamp passing on light, and a vessel pouring into another. More than twenty people inherited his Dharma lineage. He opened the Abhisheka Mandala five times, and approximately converted more than three thousand monks, nuns, scholars, and commoners. He opened the Water and Land Mandala twenty times. He often rotated the teachings of the Manjushri Five-Crested Dharma (Wén Shū Wǔ Jì Jiào Fǎ) at the fifth watch of the night, and rotated the teachings of the Western Immeasurable Life Dharma (Xī Fāng Wú Liàng Shòu Jiào Fǎ) at the second watch of the night, reciting the honorable name of Amitabha Buddha (Ā Mí Tuó Fó), practicing the Samadhi of Buddha Recitation, hoping to be reborn in the Pure Land. One day, he said to his disciple Yuanyu (Yuán Yù): 'The Tathagata did not say that one cannot guarantee the incoming breath after the outgoing breath? My life is fortunate, and your age is also old. Now I want to follow the customs of the world and build two pagodas in advance, is that possible?' Yuanyu bowed and replied: 'The land to the right of Abbot Guangdu's (Guǎng Dù Zhǎng Lǎo) monastery has been requested for building a pagoda for many years. Now that the master has this intention, and the abbot is willing to fulfill it, how can we stop it when the causes and conditions are so harmonious?' So he gathered craftsmen and began construction. They began carving in October and completed it in January of the following year.
繢。以開寶四年秋八月九日。命眾唸佛。佛聲既久令止。奄然而歸寂。俗壽七十八。僧臘五十三。其月二十一日焚葬于北永泰門外智度院側。其獲舍利光潤。各將供養之。次沙彌彌伽者。于闐國人也。專誦華嚴經曾無間息。聖歷年中天帝釋請迎伽上天誦持乃曰。每被阿修羅見擾故屈師來請。為誦宣華嚴經以禳彼敵。遂升座朗諷是經。時修羅軍眾聞經乃現威神。一時而化去。又沙彌道蔭。常念金剛經寶曆初因他出夜歸虎暴。中路忽遇哮吼跳躑於前。蔭知不免乃閉目而坐。唯默唸是經心期救護。虎遂伏草守之達曙。村人來往乃視虎。其蹲處涎流於地焉。蔭后持誦益加高行矣。
論曰。入道之要三慧為門。若取聞持勿過讀誦者矣。何耶。始惟據本。本立則道生。次則舍詮。詮留則月失。比為指天邊之桂影而還認馬上之鞭鞘。如此滯拘去道彌遠。然則機有新發。跡或乍移。須令廣覽多聞。複次背文高唱在乎品位。先號法師故經云。受持讀誦解說書寫如法修行是也。原夫經傳震旦夾譯漢庭。北則竺蘭始直聲而宣剖南惟僧會揚曲韻以諷通。蘭乃月氏之生。會則康居之族。兩家左右二見否藏無為冰上之狐兔問堠傍之路。通曰。西竺僧持部類行事不同。或執親從佛聞更難釐革。或稱我宗自許多決派流。或直調而質乎。或歌聲而巧
【現代漢語翻譯】 現代漢語譯本：繢（音huì）。開寶四年（公元971年）秋八月九日，他命眾人唸佛。佛號聲持續一段時間后，他令停止，然後安詳地去世了。世俗年齡七十八歲，僧侶生涯五十三年。當月二十一日，在北永泰門外的智度院旁火化安葬。火化后獲得了光潤的舍利，人們各自拿去供養。接下來是沙彌彌伽（Śrāmaṇera Miga），是于闐國（Khotan）人。他專心誦讀《華嚴經》，從未間斷。聖歷年間，天帝釋（Śakra devānām Indra）請彌伽上天誦經，說：『我經常被阿修羅（Asura）侵擾，所以特地請您來。請您誦讀《華嚴經》來消除敵對勢力。』於是彌伽升座朗誦此經。當時，阿修羅軍隊聽到經文，顯現出威神，一時之間便化解消失了。還有沙彌道蔭，經常唸誦《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）。寶曆初年，因為外出夜歸，途中遭遇老虎襲擊。道蔭在路上突然遇到老虎咆哮跳躍。道蔭知道無法避免，便閉上眼睛坐下，只是默默唸誦《金剛經》，心中祈求救護。老虎於是趴在草叢中守護著他直到天亮。村裡人來往時看見了老虎，老虎蹲著的地方，口水流了一地。道蔭之後持誦《金剛經》更加精進，品行高尚。
論曰：進入佛道的關鍵在於三慧（tri-vidyā）作為入門。如果選擇聞持，沒有什麼比讀誦更重要的了。為什麼呢？開始時要依據根本，根本確立了，道才能產生。其次要捨棄詮釋，如果執著于詮釋，就像是指著天邊的桂樹影子，卻還認為是馬鞭上的裝飾。這樣執迷不悟，離道就越來越遠了。然而，根機有新的啓發，事蹟或許會有暫時的改變。必須廣泛閱讀，多多聽聞。此外，背離經文而高聲唱誦，在於品位的高低。先被稱為法師，所以經中說：『受持、讀誦、解說、書寫，如法修行』。當初經書傳入震旦（古代中國的稱謂），夾雜著翻譯進入漢朝廷。北方有竺蘭（Zhú Lán），開始用直白的語言宣講剖析；南方有僧會（Sēng Huì），用抑揚頓挫的曲調諷誦。竺蘭是月氏（Yuèzhī）人，僧會是康居（Kāngjū）人。兩家左右兩種見解，否定或隱藏，就像冰上的狐兔，在沒有路標的地方詢問道路。總而言之，西竺（印度）僧人所持的部類和行事不同，有的堅持親身從佛陀那裡聽聞，更難以改變；有的聲稱自己的宗派有許多決斷和分支；有的直接用平調誦讀，有的用歌唱的方式巧妙地表達。
【English Translation】 English version: Hui. On the ninth day of the eighth month in the autumn of the fourth year of the Kaibao era (971 AD), he ordered everyone to chant the Buddha's name. After the sound of the Buddha's name had continued for a while, he ordered it to stop, and then he passed away peacefully. His secular age was seventy-eight, and his monastic life was fifty-three years. On the twenty-first day of that month, he was cremated and buried next to the Zhidu Monastery outside the North Yongtai Gate. After cremation, radiant Śarīra (relics) were obtained, and people took them away to make offerings. Next was Śrāmaṇera Miga (novice monk Miga), a native of Khotan (Yutian). He devoted himself to reciting the Avataṃsaka Sūtra (Flower Garland Sutra) without interruption. During the Shenglian era, Śakra devānām Indra (the lord of the devas) invited Miga to heaven to recite the scriptures, saying: 'I am often disturbed by Asuras (demigods of wrath), so I have specially invited you. Please recite the Avataṃsaka Sūtra to eliminate the hostile forces.' So Miga ascended the seat and recited this scripture aloud. At that time, the Asura army heard the scripture, manifested their divine power, and disappeared all at once. There was also Śrāmaṇera Daoyin, who often recited the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra). In the early years of the Baoli era, because he went out and returned at night, he encountered a tiger attack on the way. Daoyin suddenly encountered a tiger roaring and jumping in front of him on the road. Daoyin knew that it was unavoidable, so he closed his eyes and sat down, only silently reciting the Diamond Sutra, praying for protection in his heart. The tiger then lay in the grass and guarded him until dawn. When the villagers came and went, they saw the tiger, and saliva was flowing on the ground where the tiger was squatting. Daoyin later recited the Diamond Sutra more diligently and his conduct became more noble.
A treatise says: The key to entering the Buddhist path lies in the three wisdoms (tri-vidyā) as the gateway. If you choose to uphold through hearing, nothing is more important than reading and reciting. Why? In the beginning, one must rely on the root; when the root is established, the path can arise. Next, one must abandon interpretation; if one clings to interpretation, it is like pointing to the shadow of a cassia tree in the sky but still recognizing the decoration on a horse whip. Such stubbornness takes one further and further away from the path. However, there may be new inspirations for the faculties, and there may be temporary changes in events. One must read widely and listen a lot. In addition, chanting aloud while deviating from the scriptures depends on the level of attainment. One is first called a Dharma master, so the sutra says: 'Receive, uphold, read, recite, explain, write, and practice according to the Dharma.' In the beginning, the scriptures were transmitted to Zhendan (ancient name for China), mixed with translations into the Han court. In the north, there was Zhu Lan, who began to expound and analyze in plain language; in the south, there was Seng Hui, who chanted with melodious tunes. Zhu Lan was a Yuezhi person, and Seng Hui was a Kangju person. The two families had different views, negating or concealing, like foxes and rabbits on ice, asking for directions in a place without road signs. In general, the classes and practices held by the monks of West India (India) are different. Some insist on hearing directly from the Buddha, which is even more difficult to change; some claim that their sect has many decisions and branches; some recite directly in a monotone, and some express skillfully in a singing manner.
矣。致令傳授各競師資。此是彼非我真他謬。終年矛盾未有罷期。故有若美一期之唄𠽋誦三契之伽陀感車馬而不行動人天之共聽。此曲折聲之效也。若乃盤特少句。薄拘短章。止憂忘以鼓唇。胡暇巧而揚舌。猶登中聖或致感徴。此直置聲之驗也。今以一言蔽之。但有感動龍神能生物善者。為讀誦之正音也。或曰。常聞光音天之語言則是梵音未委。那為梵音邪。請狀貌以示之。通曰。諸陀羅尼則梵語也。唄𠽋之聲則梵音也。或曰。如天下言音。令人樂聞者。與襄陽人為較準。彼漢音也。音附語言謂之漢音漢語。則知語與音別。所言唄𠽋者是梵音。如此方歌謳之調歟。且梵音急疾而言則表詮也。分曉舒徐引曳則唄𠽋也。或曰。此只合是西域僧傳授。何以陳思王與齊太宰撿經示沙門耶。通曰。此二王先已熟天竺曲韻。故聞山響及經偈乃有傳授之說也。今之歌贊附麗淫哇之曲惉懘之音。加釀瑰辭包藏密咒。敷為梵奏。此實新聲也。如今啟夾。或曰開題。只知逐句隨行。那辨真經偽造。豈分支品。未鑑別生。能顯既知所詮須體。當聞舍筏適足歸宗。達其阿字之門。圖其法身之體。此讀誦之至也。其有難通帚字多游族家。急令口誦於一經。且為身參於五眾。賴能闇誦免呼粥飯之僧。如偶澄清緩裹歸家之幞。或曰。國朝度戒何責經乎
【現代漢語翻譯】 現代漢語譯本：因此導致傳授佛經的人各自爭當老師，互相指責：『這是對的，那是錯的』，『我的是真的，他的是謬誤的』，終年爭論不休，沒有停止的時候。所以，像若美（Ruo Mei，人名）一期之唄（bei，梵唄，佛教歌曲），誦三契之伽陀（gatha，偈頌），能感動車馬停止前進，使人天共同聆聽，這就是曲折聲調的效果啊。如果像盤特（Pan Te，人名）那樣只會說短句，薄拘（Bo Ju，人名）只會念短章，只擔心忘記而動動嘴唇，哪裡有空去巧妙地揚起舌頭呢？即使是中等資質的人，或許也能得到感應，這就是直接發聲的效果啊。現在用一句話來概括，只要能感動龍神，能使眾生向善的聲音，就是讀誦佛經的正確聲音。有人問：『我經常聽到光音天（Abhasvara，色界天之一）的語言就是梵音，不知道什麼是梵音呢？請描述一下梵音的樣子。』回答說：『各種陀羅尼（dharani，總持，咒語）就是梵語，唄（bei，梵唄，佛教歌曲）的聲音就是梵音。』有人問：『像天下各種語言，讓人喜歡聽的，與襄陽人相比哪個更標準呢？』回答說：『那是漢音啊。聲音附著于語言就叫做漢音漢語，由此可知語言和聲音是不同的。所說的唄（bei，梵唄，佛教歌曲）就是梵音，像中原地區的歌唱曲調嗎？』而且梵音快速地說就是表詮（表達意義），清晰舒緩地吟唱就是唄（bei，梵唄，佛教歌曲）。有人問：『這隻適合西域僧人傳授，為什麼陳思王（曹植）和齊太宰要整理佛經給沙門（sramana，出家修道者）看呢？』回答說：『這兩位王爺早就熟悉天竺（印度）的曲調韻律，所以聽到山中的迴響和佛經的偈頌，才有了傳授的說法。』現在歌頌讚美的音樂，依附於淫靡的曲調和含糊不清的聲音，加上華麗的辭藻，包裹著秘密的咒語，敷衍成梵音，這實在是新的聲音啊。如今打開經書，或者說是開始講解經題，只知道逐句跟隨經文，哪裡能分辨真經和偽造的經文呢？不區分經文的品目，不能鑑別經文的產生，怎麼能顯現已經知道的經文所要表達的意義呢？應當在聽聞佛法後像捨棄筏子一樣，適當地迴歸本源。通達阿字（A字，梵文字母）的法門，描繪法身（Dharmakaya，佛的法性之身）的本體，這是讀誦佛經的最高境界。那些難以通過考試，經常在施主家遊蕩的和尚，應該讓他們趕緊口誦一部經，並且讓他們親自參與僧團的事務。依靠能夠背誦經文來避免被叫做『吃白飯』的和尚，就像偶然澄清后慢慢地把東西包回家一樣。有人問：『國家舉行的度戒儀式為什麼不考覈經文呢？』 English version: Therefore, it led to those who transmit the Buddhist scriptures competing to be teachers, accusing each other: 'This is right, that is wrong,' 'Mine is true, his is false,' arguing endlessly throughout the year without stopping. Therefore, like Ruo Mei's (person's name) one-period bei (Buddhist chant, Buddhist song), reciting the three-agreement gatha (verse), can move carriages and horses to stop, and make humans and gods listen together. This is the effect of the tortuous tone. If, like Pan Te (person's name), one can only say short sentences, and Bo Ju (person's name) can only recite short chapters, only worrying about forgetting and moving their lips, where is there time to skillfully raise their tongues? Even people of medium aptitude may be able to receive a response. This is the effect of direct vocalization. Now, to summarize it in one sentence, any sound that can move dragons and gods and make beings good is the correct sound for reciting Buddhist scriptures. Someone asked: 'I often hear that the language of the Abhasvara Heaven (one of the heavens in the Form Realm) is Sanskrit. I don't know what Sanskrit is. Please describe the appearance of Sanskrit.' The answer is: 'All kinds of dharani (mantras) are Sanskrit, and the sound of bei (Buddhist chant, Buddhist song) is Sanskrit.' Someone asked: 'Like all the languages in the world, which one is more standard, the one that people like to listen to, or the one spoken by the people of Xiangyang?' The answer is: 'That is Han sound. The sound attached to the language is called Han sound and Han language. From this, we can know that language and sound are different. The so-called bei (Buddhist chant, Buddhist song) is Sanskrit, like the singing tunes in the Central Plains?' Moreover, Sanskrit spoken quickly is expression (expressing meaning), and chanting clearly and slowly is bei (Buddhist chant, Buddhist song). Someone asked: 'This is only suitable for Western Region monks to transmit. Why did Prince Chen Si (Cao Zhi) and Qi Taizai organize Buddhist scriptures for sramanas (ordained practitioners) to see?' The answer is: 'These two princes were already familiar with the tunes and rhythms of India, so when they heard the echoes in the mountains and the verses of the Buddhist scriptures, there was the saying of transmission.' Now, the music of praise and eulogy is attached to lewd tunes and ambiguous sounds, plus gorgeous rhetoric, wrapped in secret mantras, and perfunctorily made into Sanskrit music. This is really a new sound. Now, opening the scriptures, or starting to explain the title of the scriptures, only knowing to follow the scriptures sentence by sentence, how can one distinguish between true and false scriptures? Without distinguishing the categories of the scriptures, and without being able to identify the origin of the scriptures, how can one reveal the meaning that the scriptures already know to express? One should abandon the raft after hearing the Dharma, and appropriately return to the origin. Understanding the Dharma gate of the A character (A character, Sanskrit letter), depicting the essence of the Dharmakaya (the Dharma nature body of the Buddha), this is the highest state of reciting Buddhist scriptures. Those monks who have difficulty passing the exam and often wander around the homes of donors should be made to recite a scripture quickly and participate in the affairs of the Sangha. Relying on being able to recite the scriptures to avoid being called a 'free-loading' monk is like slowly wrapping things up to take home after accidentally clarifying them. Someone asked: 'Why doesn't the state's ordination ceremony test the scriptures?'
【English Translation】 Therefore, it led to those who transmit the Buddhist scriptures competing to be teachers, accusing each other: 'This is right, that is wrong,' 'Mine is true, his is false,' arguing endlessly throughout the year without stopping. Therefore, like Ruo Mei's (person's name) one-period bei (Buddhist chant, Buddhist song), reciting the three-agreement gatha (verse), can move carriages and horses to stop, and make humans and gods listen together. This is the effect of the tortuous tone. If, like Pan Te (person's name), one can only say short sentences, and Bo Ju (person's name) can only recite short chapters, only worrying about forgetting and moving their lips, where is there time to skillfully raise their tongues? Even people of medium aptitude may be able to receive a response. This is the effect of direct vocalization. Now, to summarize it in one sentence, any sound that can move dragons and gods and make beings good is the correct sound for reciting Buddhist scriptures. Someone asked: 'I often hear that the language of the Abhasvara (Abhasvara, one of the heavens in the Form Realm) Heaven is Sanskrit. I don't know what Sanskrit is. Please describe the appearance of Sanskrit.' The answer is: 'All kinds of dharani (mantras) are Sanskrit, and the sound of bei (Buddhist chant, Buddhist song) is Sanskrit.' Someone asked: 'Like all the languages in the world, which one is more standard, the one that people like to listen to, or the one spoken by the people of Xiangyang?' The answer is: 'That is Han sound. The sound attached to the language is called Han sound and Han language. From this, we can know that language and sound are different. The so-called bei (Buddhist chant, Buddhist song) is Sanskrit, like the singing tunes in the Central Plains?' Moreover, Sanskrit spoken quickly is expression (expressing meaning), and chanting clearly and slowly is bei (Buddhist chant, Buddhist song). Someone asked: 'This is only suitable for Western Region monks to transmit. Why did Prince Chen Si (Cao Zhi) and Qi Taizai organize Buddhist scriptures for sramanas (ordained practitioners) to see?' The answer is: 'These two princes were already familiar with the tunes and rhythms of India, so when they heard the echoes in the mountains and the verses of the Buddhist scriptures, there was the saying of transmission.' Now, the music of praise and eulogy is attached to lewd tunes and ambiguous sounds, plus gorgeous rhetoric, wrapped in secret mantras, and perfunctorily made into Sanskrit music. This is really a new sound. Now, opening the scriptures, or starting to explain the title of the scriptures, only knowing to follow the scriptures sentence by sentence, how can one distinguish between true and false scriptures? Without distinguishing the categories of the scriptures, and without being able to identify the origin of the scriptures, how can one reveal the meaning that the scriptures already know to express? One should abandon the raft after hearing the Dharma, and appropriately return to the origin. Understanding the Dharma gate of the A character (A character, Sanskrit letter), depicting the essence of the Dharmakaya (the Dharma nature body of the Buddha), this is the highest state of reciting Buddhist scriptures. Those monks who have difficulty passing the exam and often wander around the homes of donors should be made to recite a scripture quickly and participate in the affairs of the Sangha. Relying on being able to recite the scriptures to avoid being called a 'free-loading' monk is like slowly wrapping things up to take home after accidentally clarifying them. Someone asked: 'Why doesn't the state's ordination ceremony test the scriptures?'
。豈不聞羯磨之辭止云年滿衣缽具足不言唸經為增上緣耶。通曰。此滅法無知之徒言耳。上根感戒果證相隨。何以經紙數考試耶。脫舍下根之誦持。入法止阘茸白丁矣。南山大師云。才登解發便須通覽。又後周初多度僧尼。敕靈藏銓品行業。若講若誦卷部眾多。隨有文義。莫不周鑒。時共測量通經了意。最為第一。此乃精選誦經通義為入道之階漸也。不見此文深為痛惜。梁傳目此為經師。宣師不沿而革號為讀誦。今采諸師。從唐至宋。取其多善。宗歸乎高。則有感神宿廟度苦因經。法智往生感金光之照野。明慧行道占虹氣之貫天。或受請居羅漢之前。或持明救城陽之疾得御詩之餞送。見勢至之來迎。使者攝而不能。妖狐媚而自變。猗歟元皎致李樹之叢生。焯爾楚金感帝王之入夢。圓光在頂三昧現前。遇誦華嚴放金光于口角后游地獄乘寶座于西方。三刀斷勢傷于竹筒。千福經聲入于帝耳。證返不餐于薏苡。康聲無斷于連珠。或添齡於三十許年。或差蠱于數十莖發。或經音遍於燕壘。或本足在於鐘離。或樂象龜茲。或口開菡萏。或鬼神避咒。或陸地生蓮。或夢華胥而悉解梵音。或坐佛座而便歸圓寂。如斯上德若此法師。殖璧隨方貫華有次。身為金鼓。擊之成懺悔之音。口若玉簫。吹之出神仙之曲。因依相授。徙倚獨宣。可
謂皮裹法華足行經藏。俾法音之不斷善付三乘。皆成佛之無餘還宣八辯者也。詩曰。伐柯伐柯其則不遠。望吾曹無忘取則於此焉。
宋高僧傳卷第二十五 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第二十六
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
興福篇第九之一(正傳十四人附見二人)
周京師法成傳
釋法成。本姓王。名守慎。官至監察御史。屬天后猜貳信酷吏羅織。乃避法官。乞出家為僧。苦節勤于化導。聲發響隨行高質直。長安中於京兆西市疏鑿大坎。號曰海池焉。支分永安渠以注之。以為放生之所。池上佛屋經樓皆成所造。穿池之際獲古石銘云。百年為市而後為池。自隋朝置都立市。至於時正一百年矣。儀鳳二年望氣者云。此坊有異氣敕掘之得石函。函內貯佛舍利萬餘粒。光色粲爛而堅剛。敕於此處造光宅寺。仍散舍利于京寺及諸州府。各四十九粒武后於此始置七寶臺。遂改寺額。成公居之行其激勸。多以崇福為己任焉。
唐五臺山昭果寺業方傳
釋業方者。即解脫禪師之法孫也。身長七尺五寸。古貌軒昂垂手過膝。眉長數寸目有重瞳。人望凜然。禮誦無倦紹脫高躅。動合無形不捨利物。而再修梵宮。時太原府有士女
【現代漢語翻譯】 謂此為包含《法華經》（Lotus Sutra）全部教義的足跡所行的經典寶藏，使佛法的聲音能夠不斷傳承，妥善地將三乘佛法傳授下去，使一切眾生都能圓滿成佛，並且能夠毫無遺漏地宣揚佛的八種辯才。正如詩經所說：『砍木柄啊砍木柄，法則就在眼前。』希望我們不要忘記從這裡獲取法則。
《宋高僧傳》卷第二十五 《大正藏》第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第二十六
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
興福篇第九之一（正傳十四人附見二人）
周京師法成傳
釋法成，俗姓王，名守慎，官至監察御史。正值武則天猜疑多變，信任酷吏羅織罪名之時，於是他爲了躲避法官的追究，請求出家為僧。他生活簡樸，勤于教化引導，聲望遠播，行為高尚正直。在長安，他在京兆西市開鑿了一個大坑，稱作『海池』。引永安渠的水注入其中，作為放生的地方。池上的佛殿經樓都是他建造的。在開鑿池塘的時候，挖到一塊古老的石碑，上面寫著：『百年為市，而後為池。』自從隋朝建都設立市場，到這個時候正好一百年。儀鳳二年，望氣的人說：『這個坊里有奇異的氣象。』於是下令挖掘，得到一個石函，函內貯藏著佛舍利一萬多粒，光彩燦爛而堅固。下令在此處建造光宅寺，並將舍利分發到京城的寺廟以及各州府，各四十九粒。武則天在此開始設定七寶臺，於是更改寺廟的名稱。法成居住在此，積極勸導，多以興建佛寺為己任。
唐五臺山昭果寺業方傳
釋業方，是解脫禪師的法孫。身長七尺五寸，容貌古樸軒昂，雙手下垂超過膝蓋。眉毛很長，有幾寸長，眼睛裡有雙重瞳仁，人們看到他都感到敬畏。禮拜誦經從不懈怠，繼承了解脫禪師的高尚品德，一舉一動都暗合無形的規律，不捨棄利益眾生。他再次修繕梵宮。當時太原府有一些士人和婦女
【English Translation】 This refers to the Sutra treasury where the footprints embody the entire teachings of the Lotus Sutra, enabling the sound of Dharma to be continuously transmitted, properly entrusting the Three Vehicles, allowing all beings to attain complete Buddhahood, and proclaiming the Buddha's eight kinds of eloquence without omission. As the poem says, 'Chopping wood for an axe handle, the model is not far away.' May we not forget to take the model from here.
Song Biographies of Eminent Monks, Volume 25 Taisho Tripitaka, Volume 50, No. 2061, Song Biographies of Eminent Monks
Song Biographies of Eminent Monks, Volume 26
Compiled by the Purple-Robed Shramana Zanning, the Great Master Tonghui of Tianshou Temple on the Left Street of the Song Dynasty, by Imperial Order
Chapter 9.1 on Promoting Blessings (14 Main Biographies, 2 Additional Mentions)
Biography of Facheng of the Capital of Zhou
釋Facheng (Facheng), whose original surname was 王(Wang) and given name was 守慎(Shoushen), held the official position of Supervising Censor. During the time when Empress Wu (Empress Wu Zetian) was suspicious and relied on cruel officials to fabricate charges, he sought to avoid legal officials and requested to become a monk. He lived a simple life and diligently guided others, his reputation spread far and wide, and his conduct was noble and upright. In Chang'an (Chang'an), he excavated a large pit in the West Market of Jingzhao (Jingzhao), calling it 'Sea Pond'. He diverted water from the Yong'an Canal to fill it, using it as a place for releasing living beings. The Buddhist halls and scripture pavilions above the pond were all built by him. During the excavation of the pond, an ancient stone inscription was unearthed, which read: 'A hundred years as a market, then as a pond.' From the time the Sui Dynasty established its capital and set up the market, it had been exactly one hundred years. In the second year of Yifeng (Yifeng), a qi-observer said, 'There is an unusual aura in this ward.' An order was given to excavate, and a stone casket was found, containing more than ten thousand grains of Buddha's relics, radiant and firm. An order was given to build Guangzhai Temple at this location, and the relics were distributed to temples in the capital and various prefectures, forty-nine grains each. Empress Wu (Empress Wu Zetian) began to set up the Seven Treasure Platform here, and then changed the name of the temple. Facheng (Facheng) resided here, actively encouraging others, and took it as his responsibility to build Buddhist temples.
Biography of Yefang of Zhaoguo Temple on Mount Wutai in the Tang Dynasty
釋Yefang (Yefang) was the Dharma grandson of Chan Master Jietuo (Jietuo). He was seven feet five inches tall, with an ancient and dignified appearance, and his hands hung past his knees. His eyebrows were several inches long, and his eyes had double pupils. People looked at him with awe. He was tireless in prostrations and chanting, inheriting the noble virtues of Jietuo (Jietuo), and his every move was in harmony with the invisible principles, never abandoning the benefit of sentient beings. He renovated the Brahma Palace. At that time, there were some scholars and women in Taiyuan Prefecture
造立文殊像一軀。將送入山。到淲池河側洪波泛漲方乃隔岸焚香啟告。河為流減。過文殊畢水還彌溢。后終建塔在寺西北一里。肉身見存而多神異焉。
唐上都青龍寺光儀傳
釋光儀。姓李氏。本唐宗室也。父瑯瑘王與越王起兵。欲複本朝中興帝道不克。天后族誅之而無噍類。儀方在襁褓中。乳母負之而逃。后數年則天竊聞瑯瑘有子在民間。購之逾急。乳母將至扶風界中。鬻女工以自給。儀年八歲狀貌不群神悟超拔。乳母疑遭貌取而敗。且極憂疑。乃造布襦置錢于腰腹間。于桑林之下告之令去。敕搜不慢。吾慮俱死無益於事。汝聰穎必可自立。或一旦富貴無忘老姥。言訖對泣。儀慟不自勝。乳母從此而逝矣。儀茫然行至逆旅與群兒戲。有郡守夫人往夫所住處方息。俱此見儀群聚且貌俊爽。因而憐之。召謂之曰。郎君家何在。而獨行至此。儀紿之曰。莊鄰於此。有時閑戲耳。夫人食之又給之錢。乃解衣而內其錢。日暮尋逕而去擬投村墅。遇一老僧。呼曰。爾小子。汝今一身家已破滅。將奚所適。儀驚愕佇立。老僧又曰。出家閑曠且無憂畏。小子欲之乎。儀曰。素所愿也。老僧因攜其手至大樹陰。令禮十方佛。歸依常住佛法僧已。因削其䰂。又出袈裟以披服之。小大稱其體。其執持收掩猶如幾夏比丘。老僧喜
【現代漢語翻譯】 現代漢語譯本：
建造了一尊文殊菩薩像，準備送入山中。到達淲（biāo）池河邊時，正值洪水氾濫，無法渡河，便在對岸焚香禱告。河水因此減退，文殊像渡過之後，河水又恢復了原來的樣子。後來，人們在寺廟西北一里的地方建造了一座塔。光儀的肉身至今還在，並且有很多神奇的事情發生。
（出自）唐朝上都青龍寺光儀傳
釋光儀（Shì Guāngyí，人名），姓李，原本是唐朝宗室的後代。他的父親瑯瑘（Lángyé）王和越王起兵，想要恢復唐朝，使帝道中興，但沒有成功。天后（指武則天）將他們滅族，沒有留下一個活口。當時光儀還在襁褓之中，他的乳母抱著他逃走了。幾年后，則天偷偷聽說瑯瑘王還有兒子在民間，便加緊搜捕。乳母帶著他到了扶風（Fúfēng）境內，靠做女工來維持生計。光儀八歲時，相貌出衆，天資聰穎。乳母擔心因為他的相貌而被發現，於是非常憂慮。她做了一件布襖，把錢放在腰腹之間，在桑樹林下告訴光儀讓他離開。她說：『朝廷搜捕很嚴，我們一起死沒有任何好處。你很聰明，一定可以自立。如果有一天你富貴了，不要忘記我這個老婦人。』說完，兩人相對哭泣。光儀悲痛得不能自已。乳母從此離開了。光儀茫然地走著，到了一個旅店，和一群孩子玩耍。有一個郡守的夫人去丈夫住的地方，正好休息。她看見光儀和孩子們在一起，而且相貌俊秀，便很喜歡他。她叫住光儀，問他說：『小郎君，你家在哪裡？怎麼一個人到這裡？』光儀騙她說：『我家就在這附近，有時出來玩玩。』夫人給他食物，又給他錢。光儀解開衣服，把錢放在裡面。傍晚，他沿著小路走去，打算找個村子住下。遇到一個老和尚，叫住他說：『你這小子，你現在家破人亡，打算去哪裡？』光儀驚愕地站在那裡。老和尚又說：『出家清閑，而且沒有憂愁和畏懼，你願意嗎？』光儀說：『我一直都想這樣。』老和尚便拉著他的手到大樹下，讓他禮拜十方佛，皈依常住佛法僧。然後給他剃了頭髮，又拿出一件袈裟給他穿上。袈裟大小正合身，他拿著東西的樣子就像一個有經驗的比丘。老和尚很高興。
【English Translation】 English version:
A statue of Manjushri (Wénshū Púsà, Bodhisattva of Wisdom) was made and was to be sent into the mountains. When they arrived at the side of the Biāo (Biāo) Pool River, the floodwaters were raging, making it impossible to cross. So, they burned incense on the opposite bank and prayed. The river then subsided, and after the statue of Manjushri had crossed, the river returned to its original state. Later, a pagoda was built one li (Chinese mile) northwest of the temple. The physical body of Guangyi (Guāngyí, a monk's name) is still there, and many miraculous events have occurred.
(From) The Biography of Guangyi of Qinglong Temple in Shangdu of the Tang Dynasty
Shì Guangyi (Shì Guāngyí, a monk's name), whose surname was Li, was originally a descendant of the Tang Dynasty's imperial family. His father, the Prince of Langye (Lángyé), and the Prince of Yue raised an army, wanting to restore the Tang Dynasty and revive the imperial way, but they were unsuccessful. The Empress Dowager (referring to Wu Zetian) exterminated their clan, leaving no one alive. At that time, Guangyi was still in swaddling clothes, and his wet nurse carried him away. Several years later, Zetian secretly heard that the Prince of Langye still had a son among the people, so she intensified the search. The wet nurse took him to the territory of Fufeng (Fúfēng), where she supported herself by doing needlework. When Guangyi was eight years old, his appearance was outstanding, and he was exceptionally intelligent. The wet nurse was worried that they would be discovered because of his appearance, so she was very anxious. She made a cloth jacket and placed money in the waist area, and under a mulberry forest, she told Guangyi to leave. She said, 'The court's search is very strict. There is no benefit in us dying together. You are very clever and will surely be able to support yourself. If one day you become rich and noble, do not forget this old woman.' After saying this, they wept together. Guangyi was overwhelmed with grief. The wet nurse then left. Guangyi walked aimlessly and arrived at an inn, where he played with a group of children. The wife of a prefect was going to her husband's residence and was resting there. She saw Guangyi with the children, and because of his handsome appearance, she liked him very much. She called Guangyi over and asked, 'Young man, where is your home? Why are you here alone?' Guangyi lied and said, 'My home is nearby, and I sometimes come here to play.' The lady gave him food and money. Guangyi untied his clothes and put the money inside. In the evening, he followed a path, intending to find a village to stay in. He met an old monk who called out to him, 'Young man, your family is now ruined, where do you plan to go?' Guangyi stood there in astonishment. The old monk then said, 'Becoming a monk is leisurely and free from worry and fear, would you like to?' Guangyi said, 'That is what I have always wanted.' The old monk then took his hand to the shade of a large tree, had him worship the Buddhas of the ten directions, and take refuge in the Three Jewels (Buddha, Dharma, Sangha). Then he shaved his head and gave him a kasaya (monk's robe) to wear. The kasaya fit him perfectly, and the way he held things was like an experienced Bhikkhu (Buddhist monk). The old monk was very happy.
曰。此習性使然。善持僧行。遂指東北曰。去此數里有伽藍。汝直詣彼謁寺主云。我使汝為其弟子也。言畢老僧欻然亡矣。方知聖僧也。儀如言趨彼寺。主駭其言。因留之。經十年許。儀已洞明經律善其禪觀。而屬中宗即位唐室復興。敕求瑯瑘王后。儀方向寺僧言之。時眾大駭。因出詣扶風李使君。即儀之諸父也。見之悲喜。乃舍之於家。方以狀聞。固請不可。使君有女年齒相侔。一見儀而心悅愿致情曲。儀恐懾而避焉。他日會使君夫人出。其女靚妝麗服。從者越多來而逼之。儀固拒百端終不屑就。紿之曰。身不潔。請沐浴待命。女許諾方令具湯沐。女出因閉關。女還排戶。既不得入。自牖窺之。方持削髮刀。顧而言曰。有於此根故為欲逼。今若除此何逼之為。女懼止之。不可。遂斷其勢投之於地。儀亦悶絕。戶既不開。俄而使君夫人俱到。女實情具告遂破戶視之漸蘇。命醫工舁歸蠶室。以火燒地苦酒沃之。坐之於上以膏傅之。月餘瘡愈。使君奏儀是瑯瑘王子。有敕命驛置至京。引見慰問優赍豐洽。詔襲父爵。儀懇讓。誓願為僧確乎不拔。中宗敕令領徒。任置蘭若自恣化方。儀性好終南山。因居法興寺。于諸谷口造庵寮蘭若凡數十處。率由道聲馳遠談說動人。或山行十里間緇素侍者常數千百人。迎候瞻待甚於權要卿相
焉。儀恒居寂定。或言將來事以決吉兇。必無差忒。人益歸之。開元二十三年六月二十三日。先囑累弟子。當謹護身口勿事諠嘩。祖師意無別事。靜則真法現前。此外提唱皆不獲已。言極激切。因北首而臥。枕肱右脅著席而亡。此大涅槃之表兆也。遺言令葬于少陵原南。乃鑿原成室而封之。柩之發也異香芬馥。狀貌如生。祖車出城白鶴數百鳴唳空中。彩雲依約覆車數十里。道俗號啕多持孝服。所葬之地遂建天寶寺。弟子皆留而守之。
唐鎮州大悲寺自覺傳
釋自覺。博陵望都人也。稚齒厭于俗態。俄白親老言。兒樂從佛求度世去。二親驚愕咄咤俾去。然無慚怍再拜請命。乃強禮本部開元寺知欽。欽觀其志氣弗群。立字曰自覺。訓之曰。汝聞名思義。答曰。佛種從緣起。唯聽明誨矣。既而誦經及格蒙度。至德二年年滿鎮州受具足法。即往靈壽縣禪法寺習律經論。勤瘁九年。皆造微也。便言。當入太行山於一磐石上結茅庵三畝小溪為蘭若。不亦快乎。大曆元年九月晦往平山縣界得重林山院。果應所求。遁跡自娛。至二年五月天其旱暵。覺則跣足經行。冬則右肩偏袒。其林薄山谷虎狼狃跡重複。唯拾果采蔬卯時一食。時恒陽節度使張君患炎旱。聞覺精苦。躬入山請其祈雨。張語之曰某無政術致累百姓。三年亢陽
【現代漢語翻譯】 現代漢語譯本：於是，儀恒安居於寂靜禪定之中。有人說他能預知未來之事，以此來判斷吉兇，而且必定準確無誤，人們更加歸順於他。開元二十三年六月二十三日，他先囑咐弟子們，應當謹慎守護身口，不要喧譁吵鬧。祖師的意思是沒有其他特別的事情，安靜則真正的佛法就會顯現。除此之外的提倡教導都是不得已而為之。言語極其懇切。於是頭朝北邊躺下，枕著右臂，右側臥著去世。這是大涅槃的表徵啊。遺言說要葬在少陵原南邊，於是開鑿山原建成墓室並將他安葬。出殯的時候，異香芬芳，儀恒的容貌如同活著一般。送葬的隊伍出城時，有數百隻白鶴在空中鳴叫。彩雲隱約地覆蓋著送葬隊伍數十里。僧人和俗人都號啕大哭，很多人穿著喪服。安葬的地方於是建立了天寶寺。弟子們都留下來守護寺廟。
唐鎮州大悲寺自覺傳
釋自覺（Shi Zijue），是博陵望都人。從小就厭惡世俗的生活，不久就告訴年老的父母說：『孩兒喜歡跟隨佛陀，尋求脫離世俗。』父母聽后驚愕地呵斥他離開。然而自覺沒有慚愧之色，再次拜別父母。於是勉強讓他在本部的開元寺拜知欽（Zhiqin）為師。知欽觀察到自覺的志向與衆不同，就給他取名為自覺。教導他說：『你聽到這個名字就要思考它的含義。』自覺回答說：『佛種從因緣而生起，我唯有聽從您的教誨。』之後自覺誦讀經書並通過了考覈，獲得了出家的資格。至德二年，自覺年齡已滿，在鎮州受了具足戒。隨即前往靈壽縣的禪法寺學習律經論。勤奮努力了九年，都達到了精微的境界。於是說：『我應當進入太行山，在一塊磐石上建造三畝大小的茅草菴，以小溪作為蘭若（Aranya，指遠離村落的寂靜處），這不也是很快樂的事情嗎？』大曆元年九月最後一天，前往平山縣境內，得到了重林山院。果然應驗了他所求的。於是隱居起來，自娛自樂。到了第二年五月，天氣大旱。自覺就赤腳行走，冬天就露出右肩。那裡的樹林山谷中，虎狼經常出沒。自覺只是拾取野果，採摘蔬菜，每天卯時吃一頓飯。當時恒陽節度使張君（Zhang Jun）正為旱災而憂愁，聽說自覺修行精苦，就親自入山，請他祈雨。張君對自覺說：『我沒有治理國家的才能，以至於連累了百姓，已經三年大旱了。』
【English Translation】 English version: There, Yiheng dwelt in quietude and meditation. Some said he could predict future events to determine good or bad fortune, and he was invariably accurate, so people increasingly turned to him. On the 23rd day of the sixth month of the twenty-third year of the Kaiyuan era, he first instructed his disciples to carefully guard their body and speech, and not to engage in clamorous activities. The Patriarch's intention is that there is nothing else special; when there is stillness, the true Dharma will manifest. All other teachings are only done as a last resort. His words were extremely earnest. Then he lay down with his head facing north, resting on his right arm, lying on his right side. This was a sign of great Nirvana. His last words instructed that he be buried south of Shaoling Plain, so they carved a chamber into the plain and sealed it. When the coffin was moved, there was a fragrant aroma, and his appearance was as if he were alive. As the funeral procession left the city, hundreds of white cranes cried in the sky. Auspicious clouds vaguely covered the procession for dozens of miles. Monks and laypeople wailed loudly, many wearing mourning clothes. The place of burial was then established as Tianbao Temple. All the disciples remained to guard it.
Biography of Ziju Jue of Dabei Temple in Zhenzhou of the Tang Dynasty
釋自覺 (Shi Zijue) was a native of Wangdu in Boling. From a young age, he disliked worldly affairs. Soon, he told his elderly parents, 'Your child wishes to follow the Buddha and seek liberation from the world.' His parents were shocked and scolded him to leave. However, Zijue showed no shame and bowed to his parents again. So they reluctantly allowed him to become a disciple of Zhiqin (Zhiqin) at Kaiyuan Temple in the local area. Zhiqin observed that Zijue's aspirations were extraordinary, so he gave him the name Zijue. He instructed him, 'When you hear this name, you should contemplate its meaning.' Zijue replied, 'The Buddha-nature arises from conditions, I will only listen to your teachings.' Afterwards, Zijue recited scriptures and passed the examination, gaining the qualifications to become a monk. In the second year of the Zhide era, Zijue reached the age of full ordination and received the complete precepts in Zhenzhou. He then went to Chanfa Temple in Lingshou County to study the Vinaya Sutras and Shastras. He worked diligently for nine years, reaching a profound understanding of them all. Then he said, 'I should enter the Taihang Mountains and build a three-mu hermitage on a large rock, with a small stream as my Aranya (Aranya, meaning a quiet place away from villages), wouldn't that be delightful?' On the last day of the ninth month of the first year of the Dali era, he went to the boundary of Pingshan County and found Chonglin Mountain Temple. It indeed fulfilled his wishes. So he lived in seclusion, enjoying himself. In the fifth month of the second year, there was a severe drought. Zijue would walk barefoot, and in winter he would expose his right shoulder. In the forests and valleys there, tigers and wolves often roamed. Zijue only picked wild fruits and vegetables, eating one meal at Mao time (5-7 am). At that time, Zhang Jun (Zhang Jun), the Jiedushi of Hengyang, was worried about the drought. Hearing of Zijue's diligent practice, he personally went into the mountains to ask him to pray for rain. Zhang Jun said to Zijue, 'I have no talent for governing the country, which has burdened the people, and there has been a severe drought for three years.'
借苦引咎。自責良無補矣或云。龍王多依師聽法忘其施雨愿師垂救旱之誓。有如白水如念蒼生。請輟禪定略入軍府。覺乃虔恪啟告龍神。未移晷刻天輒大雨。二辰告足。張帥歸向勤重。若孝子之事父母焉。覺始入法已來。學諸佛因中誓願。其數亦四十九也。其一愿身長隨大悲菩薩。次愿造鑄大悲像寺。及乎發言響應。檀施臻萃用赤金鼓鑄成。舉高四十九尺。梵相端嚴眼臂全具。迨更年稔寺亦隨成。今城西山大寺是歟。遂于壇前誦唸至三更。見神光二道作中金色于晃朗中見彌陀佛。觀音勢至左右翼從。佛垂金臂呼自覺聲。漸下云來摩其頂曰。守愿勿悛無宜懈廢。利物為先。汝去吾隨任從汝意。言畢云收杳無眹跡。覺以願心酬畢。返山林之間擇送終之處。貞元十一年二月望夜有神人現半身。若毗沙門狀。謂曰。師今歲滅度矣。舉手謝神人曰。往來定分吾聞命矣。其年六月十四日。奄歸寂滅。門人慾奉神龕歸山寺。州府人苦留。終於大悲寺南遷塔焉。則十三年四月八日也。其大悲為恒陽奇事。感應潛通。至周顯德初。敕鑄九府圓法。天下銅像一例除毀。時州人相率出錢贖此像。不允。登即爐橐镕冶。真定之人莫不悲悼。時炭熾飛煙無之。從頂至胸旋收銅汁。斯須計料匠氏暴卒。自此罷工。迨宋太祖神德皇帝。追鑄令全。代懺
前事焉。
唐東京相國寺慧云傳
釋慧云。姓姚氏。湖湘人也。性識精明氣貌疏朗。高宗麟德元年。正十歲矣。邈然有出塵之志。二親多厭沮之。其心匪席不可卷也。父哀其所愿。從往南嶽初祖禪師稟承慈訓。而能黠慧好味經教。沉默如也。至於弱冠于岳寺受具足法。自專護戒且善毗尼。尋罷講科專營福事。發言響答化俗風從。立事絕私士庶欽揖。乃出重湖而游荊郢。江南振錫浙汭攜囊。務在勸人令舍慳病。隨處蓋造葺修寺宇二十餘所。皆功成不宰。天后久視元年江北行化因緣未會。長安元年來觀梁苑。夜宿繁臺。企望隨河北岸有異氣屬天。質明入城尋睹。乃歙州司馬宅西北園中池沼。云徙步臨岸見瀾漪中有天宮影。參差樓閣合沓珠瓔。門牖彩繪而九重儀像逶迤而千狀。直謂兜率之宮院矣。云睹茲異事喜貫心膺。吾聞智嚴經說。琉璃地上現宮殿之影。此不思議之境界也。今決擬建梵宮答其徴瑞。乃掛錫于安業寺。神龍二年丙午往濮州屬縣報成寺。發願為國摹寫彌勒像。舉高一丈八尺。募人出赤金。於時施者委輸逡巡若丘阜矣。遂振橐籥程巧工。一鑄克成。相好奇特殆景龍四年庚戌六月屬溫王讓位奉睿宗。叔父也。景雲元年云于寺東廊南隅造別殿安聖容。始云治材方議版築。檀越眾議紛紜未成建樹。至二年
【現代漢語翻譯】 現代漢語譯本： 前言。
唐朝東京相國寺慧云傳
釋慧云，俗姓姚，是湖湘（湖南一帶）人。他天性聰慧，氣度不凡。在高宗麟德元年（公元664年），正好十歲。他很小就立下了出家修行的志向，但他的父母大多不贊成。然而他的決心堅定不移。他的父親哀憐他的願望，便讓他前往南嶽，跟隨初祖禪師接受教誨。慧云聰穎好學，精通經教，平時沉默寡言。到了二十歲左右，他在南嶽寺受了具足戒（佛教中的正式出家戒律），專心持戒，精通毗尼（佛教戒律）。後來，他放棄了講經說法，專心從事造福社會的事務。他說話很有說服力，能感化世俗，人們都願意聽從他的勸導。他做事公正無私，受到士人和百姓的尊敬。於是，他離開了重湖（指洞庭湖一帶），遊歷于荊郢（湖北一帶）。他手持錫杖走遍江南，肩背行囊遊歷浙汭（浙江一帶）。他致力於勸人佈施，消除慳吝之心。他隨處建造或修繕寺廟二十多所，所有工程都圓滿完成，沒有出現任何差錯。天后（武則天）久視元年（公元700年），他在江北弘法，但因緣尚未成熟。長安元年（公元701年），他來到洛陽，觀看梁苑（洛陽的一處園林）。夜晚，他住在繁臺（梁苑中的一座高臺）上，看到河北岸有奇異的光芒直衝雲霄。第二天早上，他進城尋找，發現那是在歙州（安徽歙縣）司馬的宅邸西北角的園林中的池塘。慧云走到岸邊，看到池塘的波紋中有天宮的影子。那影子參差錯落，樓閣重重疊疊，裝飾著珠玉瓔珞。門窗上繪有彩色的圖畫，九重宮殿的儀仗莊嚴肅穆，千姿百態。他認為那就是兜率天宮（彌勒菩薩居住的凈土）。慧云看到這奇異的景象，心中充滿了喜悅。他想起《智嚴經》中說，琉璃地上會顯現宮殿的影子，這是一種不可思議的境界。現在，他決定建造一座梵宮（寺廟）來回應這祥瑞的徵兆。於是，他在安業寺掛單。神龍二年（公元706年）丙午年，他前往濮州（河南濮陽）屬縣的報成寺。他發願為國家塑造一尊彌勒佛像，高一丈八尺。他募捐人們捐獻赤金。當時，捐獻的人絡繹不絕，捐獻的物品堆積如山。於是，他開始招募工匠，精心鑄造。佛像一次鑄造成功，人們都覺得非常奇特。大約在景龍四年（公元710年）庚戌年六月，正趕上溫王讓位，將皇位奉還給睿宗（唐睿宗李旦），也就是溫王的叔父。景雲元年（公元710年），慧云在寺廟東廊的南角建造了一座別殿來安放佛像。起初，慧云準備木材，商議建造土墻。但捐助者們議論紛紛，無法達成一致意見，建造工程遲遲沒有進展。到了第二年，
【English Translation】 English version: Preface.
The Biography of Huiyun of Xiangguo Temple in Eastern Capital of Tang Dynasty
釋 Huiyun (Huiyun: meaning 'Wisdom Cloud'), whose secular surname was Yao, was a native of Huxiang (Huxiang: Hunan area). He was intelligent and had a refined demeanor. In the first year of Linde (664 AD) during the reign of Emperor Gaozong, he was exactly ten years old. He had a strong aspiration to renounce the world. His parents mostly disapproved of it. However, his heart was steadfast and could not be swayed. His father, pitying his wish, allowed him to go to Nanyue (Nanyue: Southern Mountain), where he received compassionate teachings from the First Ancestor Chan Master. He was clever and fond of studying the scriptures. He was usually silent. When he reached the age of twenty, he received the complete precepts (具足戒: full monastic vows) at the Yue Temple. He devoted himself to upholding the precepts and was well-versed in Vinaya (毗尼: monastic discipline). Later, he abandoned lecturing and devoted himself to meritorious deeds. His words were persuasive, and he influenced the customs of the people. He was selfless in his actions and was respected by both the gentry and the common people. Then, he left Chonghu (重湖: refers to the Dongting Lake area) and traveled to Jingying (荊郢: Hubei area). He carried his staff throughout Jiangnan (江南: south of the Yangtze River) and his bag in Zherui (浙汭: Zhejiang area). He was committed to persuading people to give alms and eliminate stinginess. He built or repaired more than twenty temples everywhere he went. All the projects were completed successfully without any mishaps. In the first year of Jiu Shi (690 AD) during the reign of Empress Tianhou (天后: Empress Wu Zetian), his efforts to propagate the Dharma in Jiangbei (江北: north of the Yangtze River) were not yet fruitful. In the first year of Chang'an (701 AD), he came to Luoyang to view the Liangyuan (梁苑: a garden in Luoyang). At night, he stayed at Fantai (繁臺: a high platform in Liangyuan). He saw an unusual aura reaching the sky on the north bank of the He River. The next morning, he entered the city and found it was in the pond in the northwest garden of the residence of the Sima (司馬: a government official) of Shezhou (歙州: She County, Anhui). Huiyun walked to the bank and saw the shadow of a heavenly palace in the ripples of the pond. The shadow was staggered, with layers of pavilions, decorated with pearls and jewels. The doors and windows were painted with colorful pictures, and the nine-layered palace had solemn and dignified images in thousands of forms. He thought it was the palace of Tushita Heaven (兜率天宮: the heaven where Maitreya Bodhisattva resides). Huiyun was overjoyed to see this extraordinary sight. He remembered the Zhìyán Sutra (智嚴經) which says that the shadow of a palace will appear on the lapis lazuli ground, which is an inconceivable realm. Now, he decided to build a Brahma palace (梵宮: temple) to respond to this auspicious omen. So, he stayed at Anyue Temple (安業寺). In the second year of Shenlong (706 AD), he went to Baocheng Temple (報成寺) in a subordinate county of Puzhou (濮州: Puyang, Henan). He vowed to create a Maitreya (彌勒: Maitreya Bodhisattva) statue for the country, which would be eighteen feet tall. He solicited donations of red gold from the people. At that time, the donors came in an endless stream, and the donations piled up like hills. So, he began to recruit craftsmen and carefully cast the statue. The statue was cast successfully in one attempt, and people found it very extraordinary. Around June of the fourth year of Jinglong (710 AD), it happened that Prince Wen (溫王) abdicated and returned the throne to Emperor Ruizong (睿宗: Emperor Li Dan of Tang), who was Prince Wen's uncle. In the first year of Jingyun (710 AD), Huiyun built a separate hall in the south corner of the east corridor of the temple to house the statue. At first, Huiyun prepared the wood and discussed building earthen walls. However, the donors argued and could not reach an agreement, so the construction was delayed. In the second year,
辛亥于福慧寺經坊北。貿新安典午鄭景宅。方事興工掘得古碑。則北齊天保六年乙亥歲置建國寺。乃高歡嗣子文宣帝也。睹之者皆驚歎。同舍利弗悲蟻垤焉。採訪使君稱異再三。遂沿此記改福慧為建國寺。迎取安業聖容及殿材至寺。太極元年五月十三日。改元延和。是歲刑部尚書王志愔為採訪使。至浚郊宣敕。應凡寺院無名額者並令毀撤。所有銅鐵佛像收入近寺。云移所鑄像及造殿宇門廊。猶虧彩繢。遇新敕乃輟工。云于彌勒像前泣淚焚香。重禮重告曰。若與此有緣當現奇瑞策悟群心。少頃像首上放金色光照曜天地。滿城士庶皆嘆希有。是時生謗毀者隨喪兩目。又有舌腫一尺許者。遠近傳聞爭來瞻禮。舍施如山乃全勝概。像坐垂趺人觀稽顙。涉惡報者云望像為其悔過。斯須失明者重視。舌卷者能言。皆愿為寺之奴持鐘掃地也。採訪使王志愔賀蘭務同錄祥瑞。奏聞睿宗潛符夢想。有敕改建國之榜為相國。蓋取諸帝由相王龍飛故也。仍敕佛授記寺大德明干。同共檢校功德勿令州府煩擾。中書舍人賈曾侍郎崔沼給事中盧逸中書侍郎平章事岑羲。皆捐俸祿共構因緣。或啓發心之元。或施外護之力。先天中行傳神于潞邸。玄宗即位。至八月十五日上皇御書寺額。奉詔令大德真諦並弟子二人品官一人赍敕賜幡華及寺額至。迎受懸掛
【現代漢語翻譯】 現代漢語譯本： 辛亥年，在福慧寺經坊北面，購買了新安典午鄭景的宅邸。正當興工建造時，挖掘出古碑。碑文記載北齊天保六年乙亥歲設定建國寺，是高歡的繼承人文宣帝所為。看到的人都驚歎不已，如同舍利弗為螞蟻的巢穴感到悲憫一樣。採訪使君多次稱讚此事奇異，於是沿用碑文的記載，將福慧寺改名為建國寺。迎取安業的聖容以及殿宇的材料到寺廟。太極元年五月十三日，改年號為延和。這年，刑部尚書王志愔擔任採訪使，到浚郊宣讀敕令，凡是沒有名額的寺院都要拆毀，所有的銅鐵佛像收入附近的寺院。云準備遷移所鑄的佛像，建造殿宇門廊，但還缺少彩繪。遇到新的敕令於是停止施工。云在彌勒像前哭泣流淚，焚香，鄭重地禱告說：『如果（建寺）與此（彌勒像）有緣，就應當顯現奇特的祥瑞，啓發覺悟眾人的心。』不久，佛像的頭部放出金色的光芒，照耀天地。滿城的士人和百姓都讚歎稀有。當時有誹謗詆譭的人隨即喪失雙眼，還有人舌頭腫大一尺多。遠近的人們爭相前來瞻仰禮拜，捐獻的財物堆積如山，於是完全恢復了寺廟的盛況。人們觀看彌勒佛像的坐姿，叩拜額頭。那些做了惡事的人說，望著佛像為自己的過錯而懺悔。一會兒，失明的人重見光明，舌頭捲曲的人能夠說話。他們都願意做寺廟的奴僕，拿著鐘，掃著地。採訪使王志愔、賀蘭務一同記錄祥瑞，上奏給睿宗，睿宗暗合夢中的景象。有敕令將建國寺的匾額改為相國寺，大概是因為諸位皇帝由相王而飛黃騰達的緣故。仍然敕令佛授記寺的大德明干，共同檢查功德，不要讓州府煩擾。中書舍人賈曾、侍郎崔沼、給事中盧逸、中書侍郎平章事岑羲，都捐獻俸祿，共同促成這段因緣，有人啓發最初的心願，有人施以外部的護持之力。先天年間，將畫像傳神于潞王府邸。玄宗即位，到八月十五日，上皇親自書寫寺廟的匾額。奉詔令大德真諦以及弟子二人、品官一人，帶著敕令、賞賜的幡華以及寺額到達，迎接並懸掛起來。 English version: In the year Xin Hai, north of the Sutra Depository of Fuhui Temple, the residence of Zheng Jing of Dianwu, Xin'an, was purchased. While construction was underway, an ancient stele was unearthed. The inscription recorded that the Jianguo Temple was established in the year Yi Hai, the sixth year of Tianbao in the Northern Qi Dynasty, by Emperor Wenxuan, the successor of Gao Huan. Those who saw it were amazed, like Shariputra feeling compassion for an ant's nest. The Inspecting Commissioner praised the matter as extraordinary again and again, and thus followed the record on the stele, renaming Fuhui Temple as Jianguo Temple. The sacred image of Anye and the materials for the halls were brought to the temple. On the thirteenth day of the fifth month of the first year of Taiji, the reign title was changed to Yanhe. In this year, Wang Zhiyin, the Minister of the Ministry of Justice, served as the Inspecting Commissioner and went to Junjiao to proclaim the imperial edict, ordering that all temples without official recognition be demolished, and all bronze and iron Buddha statues be collected into nearby temples. Yun prepared to move the cast Buddha statues and build the halls and gate corridors, but was still short of colored paintings. Encountering the new edict, the construction was stopped. Yun wept and burned incense before the Maitreya statue, solemnly praying: 'If there is a connection between (building the temple) and this (Maitreya statue), then a miraculous auspicious sign should appear to enlighten the minds of the people.' Soon, golden light emanated from the head of the statue, illuminating the heavens and the earth. The scholars and commoners of the entire city praised it as rare. At that time, those who slandered and defamed immediately lost their sight, and some had tongues that swelled more than a foot. People from far and near came to pay homage, and the donations piled up like mountains, thus fully restoring the temple's grandeur. People watched the seated posture of the Maitreya Buddha statue and prostrated their foreheads. Those who had committed evil deeds said that they looked at the Buddha statue to repent for their mistakes. After a while, those who were blind regained their sight, and those whose tongues were curled could speak. They were all willing to be slaves of the temple, holding the bell and sweeping the floor. Inspecting Commissioner Wang Zhiyin and Helan Wu jointly recorded the auspicious signs and reported them to Emperor Ruizong, who secretly matched the scene in his dreams. An edict was issued to change the plaque of Jianguo Temple to Xiangguo Temple, probably because the emperors had risen from the rank of Prince of Xiang. The virtuous Minggan of the Buddha-bestowed Temple was still ordered to jointly inspect the merits and virtues, so as not to disturb the state and local governments. Jia Zeng, a drafter of the Secretariat, Cui Zhao, a consultant, Lu Yi, a policy critic, and Cen Xi, a vice director of the Secretariat and co-signer, all donated their salaries to jointly promote this cause, some inspiring the original aspiration, and some providing external protection. During the Xiantian period, the portrait was transmitted to the residence of the Prince of Lu. When Emperor Xuanzong ascended the throne, on the fifteenth day of the eighth month, the retired emperor personally wrote the temple plaque. The virtuous Zhendi and two disciples, along with an official, were ordered to bring the edict, the bestowed banners and canopies, and the temple plaque to the temple, where they were welcomed and hung up.
【English Translation】 In the year of Xinhai, to the north of the Sutra Depository of Fuhui Temple, the residence of Zheng Jing of Dianwu, Xin'an, was purchased. While construction was underway, an ancient stele was unearthed. The inscription recorded that Jianguo Temple (Establishing the Nation Temple) was established in the year Yihai, the sixth year of Tianbao in the Northern Qi Dynasty, by Emperor Wenxuan (Literary Proclamation Emperor), the successor of Gao Huan (name of a person). Those who saw it were amazed, like Shariputra (one of the Buddha's chief disciples) feeling compassion for an ant's nest. The Inspecting Commissioner praised the matter as extraordinary again and again, and thus followed the record on the stele, renaming Fuhui Temple (Blessing and Wisdom Temple) as Jianguo Temple. The sacred image of Anye (Peaceful Karma) and the materials for the halls were brought to the temple. On the thirteenth day of the fifth month of the first year of Taiji (Supreme Polarity), the reign title was changed to Yanhe (Prolonged Harmony). In this year, Wang Zhiyin, the Minister of the Ministry of Justice, served as the Inspecting Commissioner and went to Junjiao to proclaim the imperial edict, ordering that all temples without official recognition be demolished, and all bronze and iron Buddha statues be collected into nearby temples. Yun prepared to move the cast Buddha statues and build the halls and gate corridors, but was still short of colored paintings. Encountering the new edict, the construction was stopped. Yun wept and burned incense before the Maitreya (the future Buddha) statue, solemnly praying: 'If there is a connection between (building the temple) and this (Maitreya statue), then a miraculous auspicious sign should appear to enlighten the minds of the people.' Soon, golden light emanated from the head of the statue, illuminating the heavens and the earth. The scholars and commoners of the entire city praised it as rare. At that time, those who slandered and defamed immediately lost their sight, and some had tongues that swelled more than a foot. People from far and near came to pay homage, and the donations piled up like mountains, thus fully restoring the temple's grandeur. People watched the seated posture of the Maitreya Buddha statue and prostrated their foreheads. Those who had committed evil deeds said that they looked at the Buddha statue to repent for their mistakes. After a while, those who were blind regained their sight, and those whose tongues were curled could speak. They were all willing to be slaves of the temple, holding the bell and sweeping the floor. Inspecting Commissioner Wang Zhiyin and Helan Wu jointly recorded the auspicious signs and reported them to Emperor Ruizong (Sharp Ancestor), who secretly matched the scene in his dreams. An edict was issued to change the plaque of Jianguo Temple to Xiangguo Temple (Assisting the Nation Temple), probably because the emperors had risen from the rank of Prince of Xiang (Assisting Prince). The virtuous Minggan of the Buddha-bestowed Temple was still ordered to jointly inspect the merits and virtues, so as not to disturb the state and local governments. Jia Zeng, a drafter of the Secretariat, Cui Zhao, a consultant, Lu Yi, a policy critic, and Cen Xi, a vice director of the Secretariat and co-signer, all donated their salaries to jointly promote this cause, some inspiring the original aspiration, and some providing external protection. During the Xiantian (Prior to Heaven) period, the portrait was transmitted to the residence of the Prince of Lu. When Emperor Xuanzong (Mysterious Ancestor) ascended the throne, on the fifteenth day of the eighth month, the retired emperor personally wrote the temple plaque. The virtuous Zhendi (True Meaning) and two disciples, along with an official, were ordered to bring the edict, the bestowed banners and canopies, and the temple plaque to the temple, where they were welcomed and hung up.
。云道化梁園身榮福樹。百齡有限四相交遷。終於寺之別院。葬今京之東郊寺莊塔亭存焉。時號造寺祖師。云去世後天寶四載造大閣號排云。肅宗至德年中造東塔號普滿者。至代宗大曆十年畢工。或云造塔。僧能分身行化難測品階。文殊維摩是王府友吳道子裝塑。又開元十四年。玄宗東封回敕車政道往于闐國。摹寫天王樣就寺壁畫焉。僧智儼募眾畫西庫北壁。三乘入道位次皆稱奇絕。今之殿宇皆大順年火災之後蓋造。宋太祖重修。翰林待詔高益筆跡壁畫。時推筆墨之妙矣。
唐杭州華嚴寺玄覽傳(慧昶守如)
釋玄覽。姓褚氏。其先河南人也。食菜于錢塘。因是家焉。覽誕膺明德。生而懸解。深達實相。以崇善本。自初念至於舍家師承慧昶。昶師德無不滿眾用皆足。年高行尊久為師範。及見覽無一息之間違仁。告門人曰。無上之道清凈為本。有能一念用其心。吾未見學不足者。江表無真僧久矣。或以此子為法鼓耶。俾遐邇聞之。其預為達匠之所甄異也如此。其本邑有故華嚴寺。覽以包桑之地近於玄禮師之先塋。屬隋室不競法宇弛頹。名將壑遷跡亦時廢。屬於唐初募信人重建。文明歲有敕許還舊額。廣輪制度兼移基址背山臨水往返形勝覽初以具戒依天竺。次以僧錄住一閑居。后以耆德統華嚴三寺。次第同致
【現代漢語翻譯】 現代漢語譯本：他弘揚佛法，如同梁孝王在梁園般顯赫，又如福樹般帶來福祉。然而百年的壽命終究有限，生老病死四相遷流變化。最終，他在寺院的別院圓寂，葬于如今京城東郊的寺莊，塔亭至今尚存。當時人們稱他為『造寺祖師』。據說他去世后，天寶四年建造了大閣，名為『排云』。肅宗至德年間建造了東塔，名為『普滿』。直到代宗大曆十年才全部完工。有人說這位建造佛塔的僧人能夠分身化現，他的品階難以測度。文殊菩薩和維摩詰居士如同王府的朋友一般，吳道子負責進行塑像和繪畫。開元十四年，玄宗皇帝在東封泰山後返回，敕令車政道前往于闐國，臨摹天王的畫像，然後畫在寺廟的墻壁上。僧人智儼募集眾人繪製西庫北壁，三乘入道的位次都被稱讚為奇妙絕倫。如今的殿宇都是在大順年間的火災之後重建的。宋太祖時期進行了重修，翰林待詔高益的筆跡也出現在壁畫上，當時人們推崇他的筆墨技藝精妙。 唐杭州華嚴寺玄覽傳（慧昶、守如）： 釋玄覽，俗姓褚，祖先是河南人。他在錢塘吃齋唸佛，因此在那裡安家。玄覽天生就具有聰明的德行，生來就理解佛法，深刻地領悟了實相，以崇尚善行為根本。從最初的發心到捨棄家庭，他師從慧昶。慧昶法師的德行圓滿，能夠滿足所有人的需求，他年事已高，德高望重，長期以來都是人們的榜樣。等到他看到玄覽沒有一刻違背仁義，就告訴門人說：『無上的佛道以清凈為根本，如果有人能夠一念之間用心，我就沒見過學不好的。江南一帶很久沒有真正的僧人了，或許這個孩子會成為敲響佛法的法鼓吧，讓遠近的人都能聽到。』他預先就對這位有潛力的大師如此地賞識和看重。玄覽的家鄉有一座舊的華嚴寺，玄覽認為這片土地靠近玄禮法師的先人墓地。隋朝末年社會動盪，寺廟衰敗，名勝古蹟也隨之荒廢。到了唐朝初年，他募集信徒重建寺廟。文明年間，朝廷下令允許恢復舊名。寺廟的規模和制度都得到了擴充套件，並且遷移了地基，背靠山，面臨水，往返之間都顯得非常壯麗。玄覽最初受具足戒后，依止天竺寺，後來以僧錄的身份住在一處清凈的居所，最後以年高有德的身份統領華嚴三寺，次第都做得很好。
【English Translation】 English version: He propagated the Dharma like Liang Xiaowang in Liangyuan, and brought blessings like the Ficus religiosa. However, a hundred years of life is ultimately limited, and the four phases of birth, old age, sickness, and death change and transform. In the end, he passed away in the other courtyard of the temple and was buried in Sizhuang in the eastern suburbs of the capital, where the pagoda pavilion still exists today. At that time, people called him the 'Founding Master of Temple Construction'. It is said that after his death, the Great Pavilion named 'Paiyun' was built in the fourth year of Tianbao. During the Zhide period of Emperor Suzong, the East Pagoda named 'Puman' was built. It was not completed until the tenth year of Dali during the reign of Emperor Daizong. Some say that this monk who built the pagoda could manifest himself in multiple forms, and his rank was immeasurable. Manjushri Bodhisattva and Vimalakirti were like friends of the royal palace, and Wu Daozi was responsible for the sculptures and paintings. In the fourteenth year of Kaiyuan, Emperor Xuanzong returned after the Eastern Feng of Mount Tai and ordered Che Zhengdao to go to the Kingdom of Khotan to copy the image of the Heavenly King and paint it on the walls of the temple. The monk Zhiyan raised funds to paint the north wall of the West Library, and the positions of the Three Vehicles entering the Path were praised as wonderfully unique. The current halls were rebuilt after the fire during the Dashun years. Emperor Taizu of the Song Dynasty renovated it, and the calligraphy of Gao Yi, a Hanlin academician-in-waiting, also appeared on the murals. At that time, people admired his exquisite calligraphy and painting skills. Biography of Xuanlan of Huayan Temple in Hangzhou, Tang Dynasty (Huichang, Shouru): 釋Xuanlan (Xuanlan), whose surname was Chu (褚), his ancestors were from Henan. He practiced vegetarianism and recited Buddhist scriptures in Qiantang, and therefore settled there. Xuanlan was born with intelligent virtues, understood the Dharma from birth, deeply comprehended the true nature of reality, and took upholding good deeds as his foundation. From his initial aspiration to abandoning his family, he studied under Huichang (慧昶). Dharma Master Huichang's virtues were complete and could meet everyone's needs. He was old, virtuous, and respected, and had long been a role model for people. When he saw that Xuanlan never violated benevolence and righteousness, he told his disciples: 'The supreme Buddha-dharma takes purity as its foundation. If someone can use their mind with a single thought, I have never seen anyone who cannot learn well. There have been no true monks in the Jiangnan area for a long time. Perhaps this child will become the Dharma drum that sounds the Dharma, so that people far and near can hear it.' He appreciated and valued this potential master so much in advance. There was an old Huayan Temple in Xuanlan's hometown. Xuanlan believed that this land was close to the ancestral tombs of Dharma Master Xuanli (玄禮). At the end of the Sui Dynasty, society was turbulent, the temple declined, and the scenic spots were also abandoned. In the early Tang Dynasty, he raised funds from believers to rebuild the temple. During the Wenming years, the court ordered that the old name be restored. The scale and system of the temple were expanded, and the foundation was moved, backing the mountain and facing the water, making it very magnificent. After Xuanlan initially received the full precepts, he relied on Tianzhu Temple. Later, as a monk registrar, he lived in a quiet residence. Finally, as an old and virtuous person, he led the three Huayan Temples, and did everything in order.
于道。道無不在。因教有遷也。覽嘗以憫物慈濟為己任。遂議寺前平湖之通川為放生池。時太守袁從禮因茲勸勉。深入慈門以禁六里。司馬楊敏言感夢。又廣至十里。是以揵鬐掉尾。噞喁浮沉不虞其害。得遂生性焉。覽又以經像為最則殿前畫四像。慈氏為首。鑄金銅像三百五十座。彌陀為首。寫經二千餘軸。金字涅槃經為首。如是功德以順現報。故王考宗追贈。和州刺史右散騎常侍封舒國公無量則覽之元昆也。量修學之日臨平湖龍見。無不往觀。舒公晏然不離書案。氣度如此。明皇初年舒公侍講。帝嘉尚之。歸覲太夫人。年已期賾。昆季皆以華皓晨昏之地說法而已。覽以開元二十二年示疾。終於臨平所造寺。春秋八十四。僧明瞭大覺普賢神滿懷遜皆參預法流。奉法器藏於細礪洞之下基。工部侍郎徐安貞撰碑頌德焉。又閩中愛同寺釋守如。多事勸誘。越上之民歸若廛聚焉。崇樹精廬以為濟眾。急在利他。開元十年于寺營浴室。患地勢陡高清泉在下桔槔無用汲引步遙終以為勞。思慮不迨無由改作。忽一宵下流頓涸距造浴室所二十餘步清泉迸出。時謂神功冥作移此泉耳。七閩之民罔不歸信。終於溫室之偏房矣。
唐東陽清泰寺玄朗傳
釋玄朗。字慧明。姓傅氏。其先浦陽郡江夏太守拯公之後。曹魏世避地于江左
。則梁大士翕之六代孫。遂為烏傷人也。母葛氏初妊夢乘羊車飛空躡虛。而覺身重。自茲已后葷血惡聞。殆乎產蓐亦如初寐。覺後心輕體安。嬰兒不啼唍爾而笑。九歲出家。師授其經日過七紙。如意元年閏五月十九日敕度配清泰寺。弱冠遠尋光州岸律師受滿足戒。旋學律范。又博覽經論搜求異同。尤切涅槃。常恨古人雖有章疏。判斷未為平允。往在會稽妙喜寺。與印宗禪師商確秘要。雖互相述許大旨未周。聞天臺一宗可以清眾滯。可以趣一理。因詣東陽天宮寺慧威法師。威稟承括州智威。時傳威是徐陵後身灌頂師之高足也。朗親附之不患貧苦。達法華凈名大論止觀禪門等。凡一宗之教跡研核至精。后依恭禪師重修觀法。博達儒書兼閑道宗。無不該覽。雖通諸見獨以止觀以為入道之程。作安心之域。雖眾聖繼想而以觀音悲智為事行良津。游心十乘諦冥三觀。四悉利物六即體遍。雖致心物表身厭人寰情捐舊廬志棲林壑。唯十八種十二頭陀。隱左溪巖。因以為號。獨坐一室。三十餘秋。麻纻為衣糲蔬充食。有愿生兜率宮必資福事。乃構殿壁。繢觀音賓頭盧像。乃焚香斂念。便感五色神光。道俗俱瞻嘆未曾有。此後或猿玃來而捧缽。或飛鳥息以聽經。時有盲狗來至山門。長嗥宛轉于地。朗憫之焚香精誠為狗懺悔。不逾旬日雙目
豁明。至開元十六年。刺史王上客屈朗出山暫居城下。朗辭疾仍歸本居。厥後誨人匪倦講不待眾。一郁多羅四十餘年。一尼師壇終身不易。食無重味居必偏廈。非因尋經典不然一燭。非因覲聖容不行一步。其細行修心蓋徇律法之制。遂得遠域沙門鄰境耆耋擁室填門。若冬陽夏陰弗召而自至也。其寺宇凋弊。乃指授僧靈稟建其殿宇。形像累二磚塔。繢事不用牛膠。悉調香汁。天臺之教鼎盛何莫由斯也。一日顧謂門人曰。吾眾事云畢年旦暮焉。以天寶十三年九月十九日薄疾而終。春秋八十有二。僧夏六十一。置塔于巖所。生常撰法華經科文二卷。付法弟子衢州龍丘寺道賓。凈安寺慧從。越州法華寺法源神邕。常州福業寺守真。蘇州報恩寺道遵。明州大寶寺道原。婺州開元寺清辯。齠年慕道志意求師。不逾三年思過半矣。行其道者號左溪焉。第其傳法號五祖矣。禹山沙門神迥著乎真贊矣。
系曰。觀其唐世已上求戒者。得自選名德為師。近代官度以引次排之。立司存主之。不由己也。朗之求戒不其是乎。如是師資相練恩義所生。脫臨事請為則喻同野馬也。
唐湖州佛川寺慧明傳
釋慧明。俗姓陳氏。漢太丘長寔之後。世居穎川。永嘉南渡祖為司徒掾。曾祖仲文有佐命于陳封丹陽公。祖為雙溪谷熟二縣令。
【現代漢語翻譯】 現代漢語譯本： 豁明（Huoming）。至開元十六年（公元728年），刺史王上客（Wang Shangke）屈朗（Qu Lang）出山暫居城下。屈朗以生病為由辭別，仍舊回到原來的居所。此後，他誨人不倦，講經說法不等待人多。一條郁多羅（Yudoluo，一種僧衣）穿了四十多年，一張尼師壇（Nisitana，坐具）終身不換。飲食不求美味，居住必定是偏房。不是爲了尋找經典，不然不會點燃蠟燭；不是爲了瞻仰聖容，不會走一步路。他細微的修行和修心，都遵循律法的規定。因此，遠方的沙門（Shamen，出家修道者）和鄰近的老者都擁擠著來到他的住所，如同冬天盼望陽光，夏天盼望陰涼，不用召喚自己就來了。他的寺廟破敗，於是他指點僧人靈稟（Lingbing）建造殿宇，塑造佛像，建造兩座磚塔。繪畫不用牛膠，全部用香汁調和。天臺宗的教義如此興盛，難道不是因為這個原因嗎？有一天，他回頭對門人說：『我的事情都做完了，年歲也快到盡頭了。』於是在天寶十三年（公元754年）九月十九日，因小病而去世，享年八十二歲，僧臘六十一年。在巖所建塔安葬。生前常撰寫法華經科文二卷，傳法的弟子有衢州龍丘寺的道賓（Daobin），凈安寺的慧從（Huicong），越州法華寺的法源（Fayuan）、神邕（Shenyong），常州福業寺的守真（Shouzhen），蘇州報恩寺的道遵（Daozun），明州大寶寺的道原（Daoyuan），婺州開元寺的清辯（Qingbian）。從小就仰慕佛道，立志求師，不到三年，就思過半了。修行他的道的人，稱他為左溪（Zuoxi）。排列他的傳法世系，稱他為五祖（Wuzu）。禹山沙門神迥（Shenjiong）為他寫了真贊。
系曰：考察唐代以前求戒的人，可以選擇有德行的僧人為師。近代由官府主持，按照次序安排，設立司存主管，不能由自己選擇。屈朗求戒，不就是這樣嗎？像這樣師徒互相磨練，產生恩義，如果臨事才請求，那就如同放縱的野馬一樣了。
唐湖州佛川寺慧明傳
釋慧明（Huiming），俗姓陳氏，是漢代太丘長陳寔（Chen Shi）的後代，世代居住在穎川。永嘉南渡時，祖先擔任司徒掾。曾祖仲文（Zhongwen）在陳朝有輔佐之功，被封為丹陽公。祖父擔任雙溪、谷熟二縣的縣令。
【English Translation】 English version: Huoming. In the sixteenth year of the Kaiyuan era (728 AD), Wang Shangke, the prefect, and Qu Lang left the mountain and temporarily resided under the city. Qu Lang resigned due to illness and returned to his original residence. Thereafter, he tirelessly taught people and lectured on the scriptures without waiting for a large audience. He wore one Yudoluo (Yudoluo, a type of monastic robe) for more than forty years, and never changed his Nisitana (Nisitana, a sitting cloth) throughout his life. He did not seek delicious food and always lived in a side room. He would not light a candle unless it was to search for scriptures; he would not take a step unless it was to venerate the holy image. His meticulous practice and cultivation of the mind all followed the precepts of the Vinaya. Therefore, monks from distant lands and elders from neighboring areas crowded into his residence, like longing for the sun in winter and shade in summer, coming without being summoned. His temple was dilapidated, so he instructed the monk Lingbing to build halls, sculpt images, and construct two brick pagodas. The paintings did not use ox glue but were all mixed with fragrant juice. The Tiantai teachings flourished so greatly, was it not because of this? One day, he turned to his disciples and said, 'My affairs are all completed, and my years are coming to an end.' Then, on the nineteenth day of the ninth month of the thirteenth year of the Tianbao era (754 AD), he passed away due to a minor illness, at the age of eighty-two, with sixty-one years as a monk. A pagoda was built at Yansuo for his burial. During his lifetime, he often wrote commentaries on the Lotus Sutra in two volumes. His Dharma-transmitting disciples were Daobin of Longqiu Temple in Quzhou, Huicong of Jing'an Temple, Fayuan and Shenyong of Fahua Temple in Yuezhou, Shouzhen of Fuye Temple in Changzhou, Daozun of Bao'en Temple in Suzhou, Daoyuan of Dabao Temple in Mingzhou, and Qingbian of Kaiyuan Temple in Wuzhou. From a young age, he admired the Buddhist path and was determined to seek a teacher. In less than three years, he had reflected on more than half of his faults. Those who practiced his way called him Zuoxi. His lineage of Dharma transmission was called the Fifth Ancestor. The Shamen Shenjiong of Yu Mountain wrote a true eulogy for him.
A note says: Examining those who sought ordination before the Tang Dynasty, they could choose virtuous monks as their teachers. In modern times, the government manages it, arranging according to order, establishing officials to oversee it, and one cannot choose for oneself. Was Qu Lang's seeking of ordination not like this? In this way, teachers and disciples cultivate each other, and affection arises. If one only requests it when something happens, it is like a wild horse.
Biography of Huiming of Fochuan Temple in Huzhou during the Tang Dynasty
The Venerable Huiming, whose lay surname was Chen, was a descendant of Chen Shi, the chief of Taiqiu during the Han Dynasty. His family had lived in Yingchuan for generations. During the Yongjia migration to the south, his ancestor served as a secretary to the Situ. His great-grandfather, Zhongwen, assisted the Chen dynasty and was enfeoffed as the Duke of Danyang. His grandfather served as the magistrate of Shuangxi and Gushu counties.
考為蘭陵長。乃為蘭陵人也。明母氏初感之日如持佛戒。足惡履于葷園口不嘗于鮮器。神夢彷彿如聞法音。既而誕焉。年漸及丱方祈舍俗。父母偕聽。至受具時即開元七年也。習學律藏嘗謂人曰。昔者繁刑首作伯成子遁焉。吾雖不捨律儀而惡乎諍論紛紛。若心印心之法。至矣哉。乃西詣方巖頓開心地。天寶中有愿于清涼山。淮汴阻兵明即旋策與禪客遇同遊宛陵。于上石門置蘭若三所。有大[虥-兒+巾]來擾如撫尨焉。時薦饑。群盜欲至必號呼先告。往往有徴焉。先是此鄉好弋獵。明化之皆焚罝網器仗矣。至天寶五年爰止乎魚陂道場。有瑀公者。白土史宗之流。跡邇行轍世莫之識。始相見曰。南祖傳教菩薩來何晚耶。他日同登魚陂峰頂。見東南有山蒼瑯獨秀。謂瑀公曰。吾與此山宿有緣矣。天寶八年有制度人。州將韋南金舉高行黑白狀。請隸名州中寧化道場。明固辭改隸佛川。即疇昔魚陂所望之峰。梁吳均故宅之所。地誌云。青山南掘得古佛二軀。莫知年代。獲像之地靈泉涌起。因名佛川焉。泉側有吳王古祠。風俗淫祀濫以犧牲。於是明夜泊廟間雷雨薦至林摧瓦飛。頃之雨收月在。見一丈夫容衛甚盛。明曰。居士生為賢人死為明神。奈何使蒼生每被血食。豈知此事殃爾業耶。神曰。非弟子本意人自為之。禮懺再三。因
【現代漢語翻譯】 被任命為蘭陵縣長。他本就是蘭陵人。他的母親在最初懷孕時，如同持守佛戒一般，腳不踏入有葷腥的菜園，口不品嚐新鮮的肉食。在夢中，彷彿聽聞佛法之音。之後便生下了他。年齡漸長，到了束髮之年，便祈求捨棄世俗。他的父母一同聽從了他的意願。到正式受戒時，是開元七年。他學習律藏，曾對人說：『從前繁瑣的刑法開始施行，伯成子便隱退了。我雖然不捨棄律儀，但又厭惡爭論紛紛。若能以心印心傳法，那就太好了。』於是他前往方巖，頓悟心地。天寶年間，他發願前往清涼山。淮河、汴河一帶因戰亂受阻，明便改變計劃，與一位禪客一同遊歷宛陵。在上石門建立了三所蘭若（寺廟）。有巨大的[虥-兒+巾]（一種野獸）前來侵擾，他安撫它如同撫摸小狗一般。當時正值饑荒，盜賊將要來時，一定會先號叫告知。往往應驗。此前，這個地方的人喜歡射獵，明教化他們，使他們都焚燒了捕獸的網和器械。到了天寶五年，他便居住在魚陂道場。有一位瑀公，是白土史宗之流，他的行跡隱秘，世人都不瞭解他。最初相見時，瑀公說：『南祖（指慧能）傳教的菩薩來得太晚了。』後來，他們一同登上魚陂峰頂，看到東南方有一座山蒼翠挺拔，非常秀麗。明對瑀公說：『我與這座山宿有緣分。』天寶八年，朝廷有制度性地度人出家，州將韋南金以高尚品行的黑白名冊上報，請求將明隸屬於州中的寧化道場。明堅決推辭，改隸屬於佛川，就是從前在魚陂所遙望的山峰。那裡是梁朝吳均的故宅所在地。《地誌》記載，青山南面挖掘出兩尊古佛像，不知道是什麼年代的。獲得佛像的地方涌出靈泉，因此命名為佛川。泉水旁邊有吳王的古祠，當地風俗是過度祭祀，濫用牲畜。於是明夜宿在廟間，雷雨交加，樹林摧毀，瓦片飛落。不久雨停月亮出來，看到一位丈夫，儀容護衛非常盛大。明說：『居士生前是賢人，死後成為明神，奈何讓百姓經常遭受血食之苦？難道不知道這件事會給您帶來業障嗎？』神說：『這不是弟子的本意，是人們自己做的。』明禮懺再三，因此
【English Translation】 Was appointed as the magistrate of Lanling. He was originally from Lanling. When his mother first conceived, she observed Buddhist precepts as if holding them, her feet did not step into vegetable gardens with meat, and her mouth did not taste fresh meat. In her dreams, she vaguely heard the sound of Dharma. Then she gave birth to him. As he grew older, when he reached the age of wearing a hair knot, he prayed to renounce the secular life. His parents both listened to his wishes. When he formally received the precepts, it was the seventh year of Kaiyuan (era). He studied the Vinaya Pitaka (律藏) and once said to people: 'In the past, when complex punishments were first implemented, Bo Chengzi (伯成子) went into seclusion. Although I do not abandon the Vinaya (律儀), I hate the endless disputes. If the Dharma can be transmitted from heart to heart, that would be perfect.' So he went to Fangyan (方巖) and had a sudden awakening of his mind. During the Tianbao (天寶) era, he vowed to go to Mount Qingliang (清涼山). The Huai (淮) and Bian (汴) rivers were blocked by war, so Ming changed his plan and traveled with a Chan (禪) monk to Wanling (宛陵). He established three aranya (蘭若, monasteries) at Shangshimen (上石門). A large [虥-兒+巾] (a wild beast) came to disturb, and he comforted it as if stroking a puppy. At that time, there was a famine, and when the bandits were about to come, they would definitely shout to inform in advance. It often came true. Before this, the people of this place liked hunting, but Ming taught them and made them burn their hunting nets and equipment. In the fifth year of Tianbao, he settled in the Yupi (魚陂) Dojo (道場). There was a Yu Gong (瑀公), a follower of Bai Tu Shi Zong (白土史宗), whose actions were secretive and unknown to the world. When they first met, Yu Gong said: 'The Bodhisattva (菩薩) who transmits the teachings of the Southern Ancestor (南祖, Huineng 慧能) has come too late.' Later, they climbed to the top of Yupi Peak (魚陂峰頂) together and saw a mountain in the southeast that was green and outstanding. Ming said to Yu Gong: 'I have a karmic connection with this mountain.' In the eighth year of Tianbao, the court had a systematic ordination of people, and the state general Wei Nanjin (韋南金) reported a list of black and white names with noble conduct, requesting that Ming be affiliated with the Ninghua (寧化) Dojo in the state. Ming firmly refused and changed his affiliation to Fuchuan (佛川), which was the peak he had looked at from Yupi in the past. It was the location of the former residence of Wu Jun (吳均) of the Liang Dynasty. The 'Gazetteer' records that two ancient Buddha statues were excavated in the south of Qingshan (青山), and their age is unknown. A spiritual spring gushed out from the place where the statues were found, so it was named Fuchuan. Next to the spring was the ancient shrine of the King of Wu (吳王), and the local customs were excessive sacrifices, abusing livestock. So Ming stayed overnight in the temple, and there was thunder and rain, the forest was destroyed, and the tiles fell. Soon the rain stopped and the moon came out, and he saw a man with a very grand appearance and guards. Ming said: 'Layman, you were a virtuous person in life and became a bright spirit after death, but why do you allow the people to suffer the pain of blood sacrifices? Don't you know that this matter will bring karma to you?' The spirit said: 'This is not my intention, people do it themselves.' Ming performed repentance rituals again and again, so
與受菩薩戒。神欣然曰。師欲移寺。弟子愿舍此處永奉禪宮。後果移寺于祠側。獲銅盤之底。篆文有慧明二字焉。建中元年正月示疾。其日庭水春染山雨晝冥。猛虎繞垣悲嘯而去。十二日奄然長往。春秋八十四。僧臘五十一。二月十二日建塔于寺西山焉傳法弟子慧解慧敏如知三人也。若鹙子采菽之倫也。菩薩戒弟子刺史盧幼平顏真卿獨孤問俗杜位裴清深於禪味。俾晝公為塔銘焉。
唐湖州大云寺子瑀傳
釋子瑀。字真瑛。姓沈氏。吳興德清人也。其先亡國於沈。因以為氏。春秋沉子之後也。瑀生而聰慧不以師授。年未總角辭親出家。以如意年中大赦度人。壞衣削䰂煤炱世事。于洛京大福先寺受戒。勤勤祈請假寐。三日之夕見有神人儼然在目。倏往忽來或同或異。得非至誠乎。於是燭如來燈佩菩薩印。證聖中歸於大云道場。堅執律柄僧綱厘舉。不亦宜哉。瑀素履純厖無咎無譽。使天下之士有外道焉。有闡提焉。心如飄風言若泉涌撓我聖教擠我妙門。瑀示以從容誘以方便。莫不稽首挫色而聞命焉。常禮一萬五千佛名。兼慈悲懺。日夜一匝。或二日三日一匝。夜有聖僧九人降於禮懺之所。相與行道彈指而去。或夜無燈燭。心口是念圓光照室如坐月中。如此則往往有之。瑀慨德清遍邑未有塔寺。遂銳懷營構。一唱
齊和乃成精宇。前後寫經三藏。凡一萬六千卷。天寶初臨安足法師。死經三宿。將入地獄。冥中見瑀引至王所。謂王曰。此人能講涅槃經。王宜宥之。王曰。唯聞巖侖師能講。不聞此師名何也。如是再三。王不能屈。因赦之。曾是鄉人施𤛒牛者。天然不孕因而出乳其通感如是。以十一年秋禪坐而終。十二年春將啟靈龕欲焚之。容色不變如生。雖少林孕髭蘄春育發。何獨嘉也。大理評事攝監察御史姚淡主客郎中姚泲刺史楊慧才偕歸信焉。
唐明州慈溪香山寺惟實傳
釋惟實。姓湯氏。富陽人。其為人也。杜多其行禪觀其心。淡然靜居長坐不寐。初母氏抑其願心不容披削。既而籠開鳥逝岸穴泉飛。學善財之遍參。同迦葉之練行。天寶中往明州若㠗山。夜聞冥告曰。達蓬聖蹟名山宜矣。翌日且登其山。巖洞窈窕石壁削成。秀異之多實維靈境。有大佛足跡。詢其山叟。則曰。彼開元年中始現斯瑞。遂願棲此有終焉之志。時屬海寇袁晁蜂蟻屯聚。分以剽劫殺戮無辜。至於香山。眾皆奔竄。實據榻瞑目。先以大石掩洞門。賊可三二百數。復舁巨石闊二丈餘鎮其穴口。實起喑嗚以掌舉之。群盜羅拜以謝之而去。邑民重之。遂立精舍。弗再歲而成。大曆八年也。太守裴儆奏請署香山題額焉。詔度僧七人隸名矣。以貞元二年
【現代漢語翻譯】 現代漢語譯本：齊和（僧人名，不確定是否為真名）最終成就了精宇（寺廟名或住所名）。他前後抄寫了經書三藏，總共一萬六千卷。天寶初年，臨安的足法師（僧人名）死後三天，即將墮入地獄。在陰間，他看見瑀（冥界官名或神名）引他去見閻王。瑀對閻王說：『這個人能講《涅槃經》，閻王您應該寬恕他。』閻王說：『我只聽說過巖侖師（僧人名）能講，沒聽說過這位法師的名字。』這樣說了兩三次，閻王還是沒有屈服，因此赦免了他。他曾經是鄉里人施捨給𤛒（人名，不確定是否為真名）一頭不孕的母牛，這頭牛竟然產奶，這種感應就是這樣。他在十一年秋天禪坐而終。十二年春天，人們準備打開靈龕火化他，他的容貌顏色沒有改變，如同活著一樣。即使少林寺長出鬍鬚，蘄春縣長出頭髮，又有什麼特別值得稱讚的呢？大理評事攝監察御史姚淡（官名+人名），主客郎中姚泲（官名+人名），刺史楊慧才（官名+人名）都一同歸信佛法。
唐明州慈溪香山寺惟實傳
釋惟實（僧人名），姓湯，是富陽人。他的為人，以頭陀（梵語：苦行）為行，以禪觀為心。淡泊寧靜地居住，長時間打坐不睡覺。起初，他的母親壓制他的願望，不允許他剃度出家。後來，就像籠子打開鳥兒飛走，岸邊的洞穴泉水涌出一樣，他學習善財童子（佛教人物）的遍參，傚法迦葉尊者（佛教人物）的苦練。天寶年間，他前往明州的若㠗山。夜晚聽到冥冥中的聲音告訴他說：『達蓬山（山名）是聖蹟，名山適合你。』第二天，他就登上那座山。巖洞幽深，石壁陡峭，秀麗奇異之處很多，確實是靈境。那裡有大佛的足跡。詢問山裡的老人，他們說：『這祥瑞是開元年間才開始顯現的。』於是他發願棲息在這裡，有在此終老的志向。當時正值海寇袁晁（人名）像蜂蟻一樣聚集，到處搶劫殺戮無辜百姓，到了香山。眾人都四處逃竄，惟實（僧人名）坐在禪榻上閉著眼睛。先用大石頭堵住洞門，盜賊大約有二三百人，又抬來一塊寬二丈多的大石頭鎮壓洞口。惟實（僧人名）起身，發出低沉的聲音，用手舉起石頭。盜賊們都跪拜謝罪而去。縣裡的百姓敬重他，於是建造了精舍，不到一年就建成了，那是大曆八年。太守裴儆（官名+人名）上奏請求題寫香山寺的匾額，皇帝下詔度化七個僧人隸屬於該寺。
【English Translation】 English version: Qi He (monk's name, uncertain if it's a real name) eventually achieved Jing Yu (temple name or residence name). He transcribed the Tripitaka scriptures before and after, totaling 16,000 volumes. In the early years of Tianbao, Master Zu Fa (monk's name) of Lin'an died after three days and was about to fall into hell. In the underworld, he saw Yu (title of an underworld official or name of a deity) leading him to see King Yama. Yu said to King Yama, 'This person can lecture on the Nirvana Sutra, King Yama, you should forgive him.' King Yama said, 'I have only heard that Master Yan Lun (monk's name) can lecture, I have not heard of this master's name.' After saying this two or three times, King Yama still did not yield, so he pardoned him. He was once a villager who donated a barren cow to 𤛒 (person's name, uncertain if it's a real name), and this cow actually produced milk, this kind of response is like this. He ended his life in meditation in the autumn of the eleventh year. In the spring of the twelfth year, people prepared to open the shrine to cremate him, his appearance and color did not change, as if he were alive. Even if the Shaolin Temple grows a beard and Qichun County grows hair, what is so special about praising it?
Biography of Wei Shi of Xiangshan Temple in Cixi, Mingzhou, Tang Dynasty
釋 Wei Shi (monk's name), surnamed Tang, was a native of Fuyang. His conduct was that of a dhuta (Sanskrit: ascetic practice), and his mind was that of Chan contemplation. He lived in tranquility and sat in meditation for a long time without sleeping. At first, his mother suppressed his wishes and did not allow him to be tonsured and become a monk. Later, like a bird flying away when the cage is opened, and spring water gushing out of the cave on the shore, he studied the universal pilgrimage of Sudhana (Buddhist figure) and imitated the ascetic practices of Mahakasyapa (Buddhist figure). During the Tianbao period, he went to Ruo 㠗 Mountain in Mingzhou. At night, he heard a voice in the dark telling him, 'Mount Dapeng (mountain name) is a sacred site, and a famous mountain is suitable for you.' The next day, he climbed that mountain. The caves were deep and secluded, the stone walls were steep, and there were many beautiful and strange places, indeed a spiritual realm. There were footprints of the Great Buddha. When asked the old men in the mountain, they said, 'This auspicious sign only began to appear during the Kaiyuan period.' So he vowed to live here and had the ambition to end his life here. At that time, the sea bandits Yuan Chao (person's name) gathered like bees and ants, plundering and killing innocent people everywhere, and arrived at Xiangshan. Everyone fled in all directions, Wei Shi (monk's name) sat on the meditation couch with his eyes closed. First, he blocked the cave door with a large stone, there were about two or three hundred bandits, and then they carried a large stone more than two zhang wide to suppress the entrance of the cave. Wei Shi (monk's name) got up, made a low sound, and lifted the stone with his hand. The bandits all knelt down and apologized before leaving. The people in the county respected him, so they built a monastery, which was completed in less than a year, which was the eighth year of Dali. Prefect Pei Jing (official title + person's name) memorialized to request the inscription of the plaque of Xiangshan Temple, and the emperor issued an edict to ordain seven monks to be affiliated to the temple.
冬示疾終於寺。則跏趺而化也春秋六十二。法臘三十一矣。
唐朔方靈武龍興寺增忍傳
釋增忍。俗姓史氏。沛國陳留人也。典謁之年登其鄉校。百氏簡策寓目入神。藝文且工。乃隨計吏數舉不捷。會昌初薄游塞垣訪古賀蘭山。中得凈地者白草谷。內發菩提心。頓掛儒冠直歸釋氏。乃剃草結茅為舍。倍切精進。羌胡之族競臻供獻酥酪。至五載節使李彥佐嘉其名節。于龍興寺建別院號白草焉。蓋取其始修道之本地也。忍刺血寫諸經。大中七年李公慮其枯悴。躬往敦論曰。師何獨善一身行小乘行。胡不延惜生性任持教法。所利博哉。忍執情膠固遂著三教毀傷論以見志。帥覽而益加崇重。九年因讀大悲經。究尋四十二臂。至無畏手疑而結壇。浹旬禱請。自空中現其正印雙拳歷歷可觀。遂命畫工繪寫此臂焉。或有譏謗者。忍再精愨虔告。畫工濯筆銅碗中忽感寶性華一朵。枝趺𩬞葉一皆鮮明。睹者驚歎。至咸通十二年七月十日。示滅于白草院。春秋五十九。以十月十七日。藏神於水館之南建塔焉。初忍刺血寫經。總二百八十三卷。畫盧舍那。閣三十五尺。門一丈六尺。起樣畫大悲功德三軸。自著大悲論六卷。並藏諸篋笥焉。後節使唐恒夫。仰其遺蹟奏乞旌勸。敕謚大師曰廣慧。塔曰念定。弟子無轍亦致遠之高足。赍
【現代漢語翻譯】 現代漢語譯本： 冬日，（增忍）示現疾病，最終在寺院圓寂。圓寂時結跏趺坐，享年六十二歲，僧臘三十一年。
唐朝朔方靈武龍興寺增忍傳
釋增忍（Shi Zenren），俗姓史（Shi），是沛國陳留（Peiguo Chenliu）人。在擔任典謁的年紀，就進入了鄉校。諸子百家的書籍，看過就能領會其精神。擅長文藝。於是跟隨計吏多次參加科舉考試都沒有成功。會昌（Huichang）初年，到邊塞遊歷，尋訪古老的賀蘭山（Helan Mountain）。在其中找到一塊清凈之地，名叫白草谷（Baicaogu）。內心發起了菩提心（Bodhi），立刻拋棄了儒生的帽子，直接皈依了佛門。於是剃髮，用草結成茅屋作為住所，更加精進修行。羌胡（Qianghu）等民族爭相供奉酥油和奶酪。到了五年，節度使李彥佐（Li Yanzuo）嘉獎他的名節，在龍興寺（Longxing Temple）建造了別院，命名為白草院（Baicao Temple），大概是取他最初在此地修道的含義。增忍刺血書寫各種經典。大中（Dazhong）七年，李公（Lord Li）考慮到他過於清苦，親自前往勸說道：『法師為何只顧自己修善，行小乘之行？為何不珍惜生命，承擔起弘揚教法的責任，這樣利益的人才更多啊！』增忍堅持自己的想法，於是寫了《三教毀傷論》來表明自己的志向。李公看了之後更加崇敬他。大中九年，因為讀誦《大悲經》（Great Compassion Sutra），深入研究四十二臂的形象，對於無畏手（Fearless Hand）的印相感到疑惑，於是設立壇場，虔誠祈禱。經過十天，從空中顯現出其正確的印相，雙拳歷歷可見。於是命令畫工繪製了這個手臂。有人譏諷誹謗，增忍再次以精誠之心虔誠祈告。畫工洗筆的銅碗中忽然感應到寶性蓮花一朵，花枝、花萼、花瓣、花葉都鮮明可見。看到的人都驚歎不已。到了咸通（Xiantong）十二年七月十日，在白草院示現圓寂，享年五十九歲。在十月十七日，將遺體安葬在水館（Shuiguan）之南，並建造了佛塔。當初增忍刺血書寫的經典，總共有二百八十三卷。繪製了盧舍那佛（Vairocana），佛像高三十五尺，佛殿門高一丈六尺。設計繪製了大悲功德（Great Compassion Merit）三軸。自己撰寫了《大悲論》（Great Compassion Treatise）六卷，都收藏在箱子里。後來節度使唐恒夫（Tang Hengfu）仰慕他的遺蹟，上奏請求表彰勸勉，皇帝下令追諡大師為廣慧（Guanghui），塔名爲念定（Nianding）。弟子無轍（Wuzhe）也是致遠（Zhiyuan）的高足，帶著……
【English Translation】 English version: In winter, (Zengren) showed signs of illness and finally passed away at the temple. He passed away in the lotus position, at the age of sixty-two, with thirty-one years of monastic life.
The Biography of Zengren of Longxing Temple in Lingwu, Shuofang, Tang Dynasty
Shi Zenren, whose secular surname was Shi, was a native of Chenliu in Peiguo. At the age of serving as a clerk, he entered the village school. He could understand the essence of the books of various schools of thought after reading them. He was skilled in literature and art. Therefore, he followed the clerks to participate in the imperial examinations many times but failed. In the early years of Huichang, he traveled to the border and visited the ancient Helan Mountain. He found a pure land in it, called Baicaogu (White Grass Valley). He developed Bodhicitta (the aspiration to achieve enlightenment) in his heart, immediately abandoned the Confucian hat, and directly converted to Buddhism. So he shaved his head and built a thatched hut as a residence, and practiced even more diligently. The Qiang and Hu ethnic groups competed to offer ghee and cheese. After five years, the military governor Li Yanzuo praised his reputation and built a separate courtyard in Longxing Temple, named Baicao Temple, probably taking the meaning of his initial practice here. Zengren wrote various scriptures by piercing his skin to draw blood. In the seventh year of Dazhong, Lord Li considered that he was too ascetic and personally went to persuade him, saying: 'Master, why do you only care about cultivating yourself and practicing Hinayana? Why don't you cherish your life and take on the responsibility of promoting the Dharma, so that more people can benefit!' Zengren insisted on his own ideas, so he wrote 'On the Destruction of the Three Teachings' to express his aspirations. Lord Li read it and respected him even more. In the ninth year of Dazhong, because he read the Great Compassion Sutra, he deeply studied the image of the forty-two arms, and was puzzled by the mudra of the Fearless Hand. So he set up an altar and prayed sincerely. After ten days, the correct mudra appeared from the air, and the fists were clearly visible. So he ordered the painter to draw this arm. Some people ridiculed and slandered, and Zengren once again sincerely prayed with sincerity. Suddenly, a lotus flower of precious nature was sensed in the copper bowl used by the painter to wash his brush, and the branches, calyxes, petals, and leaves were all clearly visible. Those who saw it were amazed. On the tenth day of July in the twelfth year of Xiantong, he passed away at Baicao Temple, at the age of fifty-nine. On the seventeenth day of October, the remains were buried south of Shuiguan, and a pagoda was built. In the beginning, Zengren wrote a total of two hundred and eighty-three volumes of scriptures by piercing his skin to draw blood. He painted Vairocana Buddha, which was thirty-five feet high, and the door of the Buddha hall was sixteen feet high. He designed and painted three axes of Great Compassion Merit. He wrote six volumes of the Great Compassion Treatise himself, all of which were stored in boxes. Later, the military governor Tang Hengfu admired his relics and requested commendation, and the emperor ordered that the master be posthumously named Guanghui (Vast Wisdom), and the pagoda be named Nianding (Mind Stabilization). The disciple Wuzhe was also a top student of Zhiyuan, carrying...
血書經二卷瑞華碗一枚詣闕奏呈。宣賜紫衣。天覆中終。及梁乾化初。中書令西平王韓公遜錄遺跡奏聞。太祖敕致謚曰法空。別賜紫方袍。塞垣榮之。後唐同光中從事薛昭紀為碑焉。
唐京兆荷恩寺文瓚傳
釋文瓚。姓張氏。晉陽人也。天姿整恪。幼事師于并州崇福寺。學該群籍控帶三乘。至若金版銀繩之箓。龍韜象秘之文。罔不耰耘情田波濤口海。宣暢皇化對揚天休。一皆悅服。詔為翻譯並河南佛授記寺兼京兆安國荷恩崇福等寺大德。好修福事。設無遮一百會。凡聖混淆一皆等施。縱風雲連起及至齋日必晴明晏然。感動人祇福無唐設。春秋六十餘。卒于本院。境內苦霧如泣。數日不解焉。
唐太原府崇福寺懷玉傳
釋懷玉。姓許。并州人也。少而警利日覽千言。早露鋒芒迥拔儕類。及其長也戒節逾峻梵場龜鑑。志在修葺無間彼此。夏墟寺宇。經有闕而必補。像有凋而遍修。三任紀綱特有崇建。仍校讎大藏經二十餘本。祁寒盛暑不廢晨暮。增飾凈土院。興事任力轉加殊麗。代宗嘉之。委為灌頂道場主。真言秘訣有所在矣。春秋六十三。卒于本院云。
唐晉州大梵寺代病師傳
釋代病者。臺州天臺人也。姓陳氏。以其嘗發大愿盡一報代眾生之病。致本名不顯矣。誕育之辰祥光充室
【現代漢語翻譯】 現代漢語譯本：
**經二卷瑞華碗一枚詣闕奏呈。宣賜紫衣。天覆中終。及梁乾化初。中書令西平王韓公遜錄遺跡奏聞。太祖敕致謚曰法空（謚號）。別賜紫方袍。塞垣榮之。後唐同光中從事薛昭紀為碑焉。
唐京兆荷恩寺文瓚傳
釋文瓚（僧人名），姓張氏，晉陽人。天資整恪，幼事師于并州崇福寺。學該群籍，控帶三乘（大乘、小乘、秘密乘）。至若金版銀繩之箓，龍韜象秘之文，罔不耰耘情田，波濤口海。宣暢皇化，對揚天休，一皆悅服。詔為翻譯，並河南佛授記寺兼京兆安國荷恩崇福等寺大德。好修福事，設無遮一百會。凡聖混淆，一皆等施。縱風雲連起，及至齋日必晴明晏然。感動人祇，福無唐設。春秋六十餘，卒于本院。境內苦霧如泣，數日不解焉。
唐太原府崇福寺懷玉傳
釋懷玉（僧人名），姓許，并州人也。少而警利，日覽千言。早露鋒芒，迥拔儕類。及其長也，戒節逾峻，梵場龜鑑。志在修葺，無間彼此。夏墟寺宇，經有闕而必補，像有凋而遍修。三任紀綱，特有崇建。仍校讎大藏經二十餘本。祁寒盛暑，不廢晨暮。增飾凈土院，興事任力，轉加殊麗。代宗嘉之，委為灌頂道場主。真言秘訣，有所在矣。春秋六十三，卒于本院云。
唐晉州大梵寺代病師傳
釋代病者（僧人名），臺州天臺人也，姓陳氏。以其嘗發大愿，盡一報代眾生之病，致本名不顯矣。誕育之辰，祥光充室
【English Translation】 English version:
**Two volumes of scriptures and a Ruihua bowl were presented to the court. An imperial decree granted him a purple robe. He passed away during the Tianfu period. In the early Qianhua period of the Liang dynasty, Han Gongxun, the Zhongshu Ling (Chancellor) and King of Xiping, recorded his remaining traces and reported them to the emperor. Emperor Taizu ordered the posthumous title of Fakong (Dharma Emptiness) to be conferred upon him and separately bestowed a purple square robe. The border regions honored him. During the Tongguang period of the Later Tang dynasty, Xue Zhaoji, who served in the government, erected a stele for him.
Biography of Wenzan of He'en Temple in Jingzhao during the Tang Dynasty
釋 Wenzan (a monk), whose surname was Zhang, was a native of Jinyang. He was naturally upright and respectful, and served his teacher at Chongfu Temple in Bingzhou from a young age. His learning encompassed numerous texts, mastering the Three Vehicles (Mahayana, Hinayana, and Vajrayana). As for the registers of golden tablets and silver cords, and the texts of dragon strategies and elephant secrets, there was nothing that he did not cultivate in his mind and articulate with eloquence. He propagated imperial edicts and praised the blessings of heaven, winning universal admiration. He was appointed as a translator and served as a highly virtuous monk at Foshouji Temple in Henan, as well as Anguo, He'en, and Chongfu Temples in Jingzhao. He was fond of cultivating meritorious deeds and established a hundred assemblies without distinction, where all, both ordinary and holy, were treated equally. Even when storms arose, the day of the fast would invariably be clear and peaceful. He moved the gods and spirits, and his blessings were unparalleled in the Tang dynasty. He passed away at the age of sixty-odd at his own temple. The region was shrouded in a bitter fog as if weeping, which did not dissipate for several days.
Biography of Huaiyu of Chongfu Temple in Taiyuan Prefecture during the Tang Dynasty
釋 Huaiyu (a monk), whose surname was Xu, was a native of Bingzhou. He was intelligent and quick-witted from a young age, reading a thousand words a day. He revealed his talent early and stood out from his peers. As he grew older, his adherence to precepts became even stricter, and he served as a model for the monastic community. He was determined to repair and renovate without discrimination. If temple buildings were dilapidated, he would repair them; if statues were worn, he would restore them. He served as a disciplinarian three times and made special contributions to construction. He also collated and proofread over twenty copies of the Great Treasury of Scriptures. He did not neglect his duties morning or evening, regardless of the severe cold or intense heat. He embellished the Pure Land Courtyard, and his efforts made it even more magnificent. Emperor Daizong praised him and appointed him as the master of the initiation ceremony. The secret formulas of True Words were indeed in his possession. He passed away at the age of sixty-three at his own temple.
Biography of the Substitute-for-Illness Master of Dafan Temple in Jinzhou during the Tang Dynasty
釋 The Substitute-for-Illness Master (a monk), whose surname was Chen, was a native of Tiantai in Taizhou. Because he had made a great vow to use his own life to substitute for the illnesses of all beings, his original name was not well-known. On the day of his birth, auspicious light filled the room.
。鄰里異焉。七歲喪父。哀毀幾於滅性。白母求出家母才艱阻遂斷一指。親黨敦勸。偏親乃送於國清寺。因戒法登滿誓志觀方。初止今東京。次於河陽。為民救旱。按經繢八龍王。立道場啟祝畢投諸河。舉眾咸睹畫像沈躍不定。斯須云起膚寸雷雨大作。千里告足。自此歸心者眾。先是三城間多暴風雹。動傷苗稼雉堞。號為毒龍為之也。代病為誦密語。后經歲序都亡是患。盟津民立堂宇若生祠焉。大曆元年。登太行遊霍山。乃深入幽邃結茅而居。有盜其盂食。俄見二虎據路。會逢代病。盜叩頭陳悔。慰諭畢因摩挲虎頭。如是累伏猛獸。其盜本樵子。愿依附為苦行焉。其中山神廟晉絳之間傳其肹蚃。代病入廟勸其受歸戒。絕烹燀牲牢。其神石像屢屢隨勸領首。顧其神婦略無俞答之狀。遂剃神之發毀撤神婦。鄉人怪之聞白州邑。太守怒之曰。此唐高祖初起至此。久困陰雨其神見形示路以迎義師。厥後礱石為像。薦饗無虧。此之髡師無狀敢爾。俾系閉于嘉泉寺扃鍵且嚴。至二十日啟關寂然禪定。傾城咸往觀禮。或聲磬舒徐而起。太守急召之不來。以至約令斷頭。代病斬一指以付使者。太守感之。躬就迎請。移置大梵寺。別營磚浮圖以藏其指節矣。由是檀信駢肩躡踵。有窴毒于酒者。賄貧女往施之。代病已知。貧女紿之曰。妾家
醞覺美。酌施和尚求福。況以佛不逆眾生愿。代病曰。汝亦是佛。然貧女懼反飲具以情告。代病執杯啜之。俄爾酒氣及兩脛足地為之墳裂。聞者驚怪。以酒供養自茲始也。汾隰西河人有疾。止給與凈水飲之必瘳。凡屬薦饑必募糧設食。後於趙州救斯荒歉。作施食道場前後八會。遐邇賴之道感多類。以貞元十九年秋七月八日奄然跏趺示滅。四眾初謂如嘉泉寺之禪定歟。香華供養。至於隔歲膚肉漸堅。方知永逝。遂漆布繢畫之。武宗廢塔像無鉅細皆毀除。或議之移入陶灶中。既而生瑞草一本。其狀亭亭若蓋。盤錯縈紆庇其風雨而有餘也。宣宗即位佛事中興。綱紏比丘造小亭。移真形窴於此。先於嘉泉寺斷指節。已過百齡筋肉甲爪光潤且如金色。或屬兵革城陷指亡。後有赍出逃難。事息歸還。亦陰福其逋亡者。至今平陽人崇信焉。
宋高僧傳卷第二十六 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第二十七
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕譯
興福篇第九之二(正傳二十一人附見三人)
唐京師光宅寺僧竭傳
釋僧竭者。不知何許人也。生在佛家化行神甸。護珠言戒止水澄心。每嗟靳固之夫。不自檀那之度。乃于建中中造曼殊堂。擬摹五臺之聖相
。議筑臺至於水際。竭懼傷生命俾立三日道場。咒其多足至無足。當移竄相避。勿成某梵行之難。將知至誠所感徴驗弗虛。掘土及泉了無蠢動焉。常以復素為漉袋。遇汲有蟲投諸井坎。時號護生井。恒盈不涸。又觀其飛蛾蠛蠓錯認火明為可飛之路故犯之。乃鑄銅蟾為息煙調。天下傳其制度。其曼殊院嘗轉經。每敕賜香。此寺本七寶臺寺內有天后所造之臺。竭居於中焉。
唐成都福感寺定光傳
釋定光者。不知何許人也。爰從入法厥性弗拘。糲食斷中粗襦卒歲。方于庸蜀化導有緣。事或多魔教鐘中𠘶。俄遭武宗毀廢例反儒宗。及乎佛日重暉僧倫咸序。光同締構寺宇。因鑄大鐘計赤金萬餘斤。爾日鼓籥灰飛投爐火熾。有祥煙兩道。自浮圖相輪最高處出。冉冉射上若虹霓焉。萬人引望五色騰凌。相感如然信鼓斯應。其塔是阿育王藏舍利之所。大和初南蠻蒙傞顛剽掠入益城。分蠻卒舍于寺內。廊廡皆烹炙熏灼。僧皆奔迸。時塔頂出四道濃煙。分穗直上空虛。至夜蠻蜑睹此奇異。乃禁止污穢。此塔先在西北四十餘步。天寶末長史章仇兼瓊赴在。至劍門見一人長一丈餘。持戟當路。兼瓊驚問。對曰。某是大石寺護塔神。故來奉迎。且有少事咨祈大夫也。緣大石寺塔在西南未為極善。今請移東北四十二步。伏望便掘石此
【現代漢語翻譯】 現代漢語譯本：他計劃在水邊建造高臺。他極其害怕傷害生命，因此設立了三日道場，誦咒讓那些多足和無足的生物互相躲避，不要妨礙他的梵行。由此可知，至誠的感應真實不虛。挖掘土地直到泉水涌出，都沒有發現任何蟲子蠕動。他經常用粗布作為濾水袋，遇到汲水時有蟲子，就將它們投到井裡或坑裡，當時稱之為『護生井』，總是充滿水而不幹涸。他還觀察到飛蛾和蠛蠓常常錯誤地認為火光是可飛行的道路，因此撲向火焰。於是他鑄造了銅蟾蜍作為熄滅煙氣的調器，天下都流傳著它的制度。曼殊院曾經轉經，每次都受到皇帝賞賜的香。這座寺廟原本是七寶臺寺，寺內有天后建造的高臺，竭就居住在其中。
唐成都福感寺定光傳
釋定光，不知道是哪裡人。自從進入佛法，他的性格就不受拘束，吃粗糧，穿破舊的衣服度過一年又一年。他在庸地和蜀地教化引導有緣之人。事情常常多有邪魔干擾，甚至在鐘中作祟。不久后，遭遇武宗毀佛，按照慣例迴歸儒家。等到佛日重新照耀，僧侶的秩序恢復，定光一同參與建造寺廟，因此鑄造了大鐘，估計用了赤金一萬多斤。那天，風箱鼓動，灰燼飛揚，投入爐中的火焰熾熱。有兩道祥瑞的煙霧，從浮屠（佛塔）相輪（塔頂的金屬構件）最高處冒出，緩緩射向天空，像彩虹一樣。萬人仰頭觀看，五彩繽紛，相互感應，就像敲鼓一樣靈驗。那座塔是阿育王（Ayuwang）藏舍利的地方。大和初年，南蠻蒙傞顛（Meng Suodian）搶掠進入益州城，將蠻兵分派駐紮在寺廟內，走廊和廂房都被烹煮燻烤，僧人都四處逃散。當時，塔頂冒出四道濃煙，分成穗狀直衝天空。到了晚上，蠻兵看到這種奇異景象，於是禁止了污穢行為。這座塔先前在西北方四十多步的地方。天寶末年，長史章仇兼瓊（Zhangqiu Jianqiong）赴任，到達劍門時，看到一個人身高一丈多，手持長戟擋在路上。章仇兼瓊驚恐地詢問，那人回答說：『我是大石寺（Dashisi）的護塔神，特來迎接您，並且有件事想請教您。因為大石寺的塔在西南方，位置不是最好。現在請您將它移到東北方四十二步的地方，希望您能挖掘石頭到這裡。』
【English Translation】 English version: He planned to build a platform by the water. He was extremely afraid of harming life, so he established a three-day Daochang (ritual place), chanting incantations to make those multi-legged and legless creatures avoid each other, so as not to hinder his Brahmacarya (梵行, pure conduct). From this, it can be known that the response of utmost sincerity is true and not false. Digging the soil until the spring water gushed out, no worms were found wriggling. He often used coarse cloth as a water filter bag, and when he encountered insects when drawing water, he would throw them into the well or pit, which was then called the 'Life-Protecting Well', which was always full of water and never dried up. He also observed that moths and small flies often mistakenly thought that the firelight was a flyable road, so they rushed to the flames. So he cast a bronze toad as a smoke-extinguishing device, and its system was spread all over the world. Manshu Yuan (曼殊院) used to chant scriptures, and each time it received incense bestowed by the emperor. This temple was originally Qibaotai Temple (七寶臺寺), and there was a platform built by the Tianhou (天后, Empress of Heaven) in the temple, where Jie (竭) lived.
Biography of Dingguang of Fugan Temple in Chengdu, Tang Dynasty
Shi Dingguang (釋定光), it is not known where he was from. Since entering the Dharma, his nature has been unrestrained, eating coarse food and wearing tattered clothes year after year. He taught and guided those with affinity in Yong (庸) and Shu (蜀). Things were often interfered with by demons, even haunting the bell. Soon after, he encountered Emperor Wuzong's destruction of Buddhism, and according to the usual practice, he returned to Confucianism. When the sun of Buddhism shone again and the order of monks was restored, Dingguang participated in the construction of the temple, so he cast a large bell, estimated to have used more than 10,000 catties of red gold. On that day, the bellows were blowing, ashes were flying, and the flames thrown into the furnace were blazing. There were two auspicious streams of smoke, emerging from the highest point of the finial (相輪, metal component at the top of a pagoda) of the stupa (浮屠, pagoda), slowly shooting into the sky like a rainbow. Ten thousand people looked up, the colors were gorgeous, and they resonated with each other, just like the response of drumming. That pagoda is the place where King Ashoka (阿育王, Ayu Wang) stored the relics. In the early years of the Dahe (大和) period, Meng Suodian (蒙傞顛), a southern barbarian, plundered into Yizhou (益州) city, and divided the barbarian soldiers to station in the temple. The corridors and wing-rooms were all cooked and smoked, and the monks fled everywhere. At that time, four streams of thick smoke emerged from the top of the pagoda, splitting into ears and rising straight into the sky. At night, the barbarian soldiers saw this strange sight, so they prohibited the filthy behavior. This pagoda was previously more than forty steps to the northwest. At the end of the Tianbao (天寶) period, Zhangqiu Jianqiong (章仇兼瓊), the chief administrator, went to his post and saw a man more than ten feet tall holding a halberd in the road when he arrived at Jianmen (劍門). Zhangqiu Jianqiong asked in surprise, and the man replied: 'I am the guardian deity of the pagoda of Dashisi (大石寺), and I have come to greet you and ask you for something. Because the pagoda of Dashisi is in the southwest, the location is not the best. Now I ask you to move it forty-two steps to the northeast, and I hope you can dig stones here.'
下以鎮舍利。兼瓊曰。此易耳。遂隱厥形。到府數日。乃令量其地處先掘。果得巨石。其深無際。促石匠數十人鏨鑿之。至夜輒填滿遣人潛伺之。見有白彘數十。以喙推石末塞之。隨以舌舐其堅如鐵銅矣。章仇止令勿鑿。遂移塔於今所。即金華舊寺基也。光鐘亦移入新寺焉。
唐吳郡嘉禾貞干傳
釋貞干。俗姓武氏。雲中人也。神宇高邈以禪默為務。曳錫踽步南訪靈蹟。及至故障有崑山寺者。林泉秀茂。則宋支曇諦嘗考室於此。味道崇化二十餘載。基跖存焉。至元嘉中創成大伽藍。屬武宗廢教。其寺屏除。干至止於茲。與范陽盧君襲同興弘覺法師第二生名跡。寺成進士姚扶有詩。干后游今秀州長水。見靈光寺邑民欲樹巨殿。時盧令移邑字民。欣然相遇。干悉先知。或云。得他心宿命之明焉。遂請干首唱。而惡偃室之囂。寓殿基后。編苫為淺室而居。四方檀信弗召自臻。又與僧令恭君道等累歲方成今殿。其最高廣海內罕比。事畢[挈-刀+力]弊囊振舊錫歸北。莫知其終。
唐蘇州支硎山道遵傳
釋道遵。字宗達。姓張氏。吳興人也。夙負殊操潔士稱之。榮曜不足關於心。聲塵未嘗觸其性。至年二十詣天竺義威律師受具戒。事報恩寺興大師首宗毗尼傳教也。後學天臺一心三觀法門。欲廣寫法華
【現代漢語翻譯】 現代漢語譯本： 以下用來鎮壓舍利。（兼瓊）說：『這很容易。』於是隱藏自己的身形，到官府數日。於是命令測量那地方，先挖掘。果然得到巨大的石頭，那深度沒有邊際。催促石匠數十人來鑿它。到晚上總是被填滿。派遣人暗中窺視，看見有白色野豬數十隻，用嘴推石頭末端來堵塞它，隨即用舌頭舔，使它堅硬如鐵銅一般。章仇制止他們不要鑿，於是把塔移到今天的地方，就是金華舊寺的舊址。光鐘也被移入新寺中。
唐吳郡嘉禾貞干傳
釋貞干（Shi Zhengan），俗姓武氏，是雲中人。他神態高遠，以禪定沉默為修行事務。拄著錫杖慢慢地行走，向南尋訪靈蹟。到達故障，那裡有個崑山寺，林泉秀麗茂盛，那麼宋代的支曇諦（Zhi Tandi）曾經在這裡考究禪室，品味佛法，崇尚教化二十多年，地基還存在。到元嘉年間，建立成大的伽藍。適逢武宗廢除佛教，那寺廟被屏棄清除。貞幹到達這裡，停止在這裡。與范陽盧君襲一同發揚弘覺法師第二生的名跡。寺廟建成后，進士姚扶有詩。貞干後來遊歷到現在的秀州長水，看見靈光寺的百姓想要建造巨大的殿堂。當時盧縣令把『邑』字改為『民』字。貞干欣然與他相遇。貞干全部事先知道。有人說，他得到了他心通和宿命通的明證。於是請貞干首先倡導。但是厭惡偃室的喧囂，住在殿基的後面，用草編織成淺陋的房間居住。四方的檀越信徒不召喚自己來到。又與僧人令恭、君道等人一起，經過多年才建成現在的殿堂，那殿堂最高大寬廣，海內罕見。事情完畢，拿著破舊的行囊，拄著舊錫杖返回北方，沒有人知道他的最終去處。
唐蘇州支硎山道遵傳
釋道遵（Shi Daozun），字宗達，姓張氏，是吳興人。他從小就具有特殊的操守，被清高的士人稱讚。榮華顯耀不足以放在心上，聲音塵世未曾觸動他的本性。到二十歲時，到天竺義威律師那裡受具足戒。侍奉報恩寺的興大師，首先學習宗派毗尼，傳授教義。後來學習天臺一心三觀的法門，想要廣泛地書寫《法華經》。
【English Translation】 English version: The following is used to suppress the Sharira (relics). Jian Qiong said, 'This is easy.' Then he hid his form and went to the government office for several days. Then he ordered to measure the land and dig it first. As expected, a huge stone was found, the depth of which was boundless. He urged dozens of stonemasons to chisel it. By night, it was always filled. He sent people to secretly observe it and saw dozens of white boars pushing the end of the stone with their mouths to block it, and then licking it with their tongues, making it as hard as iron and copper. Zhang Chou stopped them from chiseling it, so he moved the pagoda to its current location, which is the site of the old Jinhua Temple. Guang Zhong was also moved into the new temple.
Biography of Zhengan of Jiahe, Wujun, Tang Dynasty
Shi Zhengan, whose secular surname was Wu, was a native of Yunzhong. He had a lofty demeanor and devoted himself to meditation and silence. Leaning on his tin staff, he walked slowly southward to seek out sacred sites. When he arrived at Guzhang, there was a Kunshan Temple there, with beautiful and lush forests and springs. Zhi Tandi of the Song Dynasty had once studied in a meditation room here, savoring the Dharma and advocating enlightenment for more than twenty years, and the foundation still remained. During the Yuanjia period, a large Sangharama (monastery) was built. During the reign of Emperor Wuzong, when Buddhism was abolished, the temple was abandoned and cleared. Zhengan arrived here and stopped here. Together with Lu Junxi of Fanyang, he promoted the legacy of the second life of Dharma Master Hongjue. After the temple was completed, Jinshi (a successful candidate in the highest imperial examinations) Yao Fu wrote a poem. Later, Zhengan traveled to Changshui in Xiuzhou, and saw that the people of Lingguang Temple wanted to build a huge hall. At that time, Magistrate Lu changed the character 'Yi' (邑) to 'Min' (民). Zhengan was pleased to meet him. Zhengan knew everything in advance. Some say that he had attained the clear evidence of telepathy and knowledge of past lives. So they invited Zhengan to take the lead. But disliking the noise of the Yanshi (偃室), he lived behind the hall foundation, living in a shallow room woven with grass. Donors and believers from all directions came without being summoned. Together with the monks Ling Gong, Jun Dao, and others, it took many years to complete the current hall, which is the tallest and widest in the country. After the matter was completed, he took his worn-out bag, leaned on his old tin staff, and returned to the north. No one knew his final destination.
Biography of Daozun of Zhiqingshan, Suzhou, Tang Dynasty
Shi Daozun, whose courtesy name was Zongda, and surname was Zhang, was a native of Wuxing. He had extraordinary integrity from an early age and was praised by noble scholars. Glory and honor were not enough to concern his heart, and the sounds of the world never touched his nature. At the age of twenty, he went to the Vinaya master Yiwu of Tianzhu (India) to receive the full precepts. He served Master Xing of Baoen Temple, first studying the Vinaya of the sect and teaching the Dharma. Later, he studied the Tiantai (T'ien-t'ai) doctrine of the One Mind and Three Contemplations, wanting to widely write the Lotus Sutra.
經置道場辟經院。一之日發其心。二之日規其趾。作不逾序厥功成焉。居支硎之福地。大曆元年州將韋元甫。兵部尚書劉晏。侍御史王圓。開州刺史陸向。殿中侍御史陸迅。大理評事張象。競誘真心共獲殊勝。乃相與飛表奏聞。詔書特署為法華道場。自江以東總一十七所。皆因遵之首置也。舉精行大德二七人。常持此經以報主恩。鑄盧舍那及毗盧遮那像及多寶塔。修凈土當生業造彌陀佛。複寫天臺教。益乎道場置常住莊二區。平時講法華玄義天臺止觀四分鈔文。臨壇度人授心揚律。徒盈石室之籌。天寶中於靈巖道場行法華三昧。忽睹大明上燭于天。我身正念儼在光中。異日問荊溪然師曰。智慧光明從心流出。非精志之所致耶。又于本寺入法華道場睹此身在空中坐。先證者知是滌垢之相。其年春秋七十一。僧夏四十六。以興元元年七月二十九日。告終於支硎山寺。僧益公翰公一夜同夢大殿崩。果遵入滅。門人靈翰法盛道欣猶子靈源追慕不已。樹塔旌德焉。
唐京兆大興善寺含光傳
釋含光。不知何許人也。幼覺囂塵馳求簡靜。開元中見不空三藏頗高時望。乃依附焉。及不空劫回西域光亦影隨。匪憚艱危思尋聖蹟。去時泛舶海中遇巨魚望舟有吞噬之意兩遭黑風天吳異物之怪。既從恬靜俄抵師子國。屬尊賢阿阇
【現代漢語翻譯】 現代漢語譯本： 在支硎山寺開闢道場和經院。第一天發起虔誠之心，第二天規劃地基，工程按部就班，順利完成。這裡是支硎山的福地。大曆元年，州將韋元甫（官名），兵部尚書劉晏（官名），侍御史王圓（官名），開州刺史陸向（官名），殿中侍御史陸迅（官名），大理評事張象（官名），都爭相以真心感應，共同獲得殊勝的功德。於是他們一起上奏朝廷。皇帝下詔特批這裡為法華道場。從江東開始，總共有十七所這樣的道場，都是因為遵（人名，下同）的首創而設立的。選拔精進行持、德行高尚的僧人十四人，常年誦持《法華經》以報答皇恩。鑄造盧舍那佛（佛名）、毗盧遮那佛（佛名）像以及多寶塔（塔名），修建凈土，營造當生之業，塑造彌陀佛（佛名）。又抄寫天臺宗的教義，增益道場，購置常住莊園兩處。平時講授《法華玄義》、《天臺止觀》、《四分律鈔》等經文。臨壇度化眾人，傳授心法，弘揚戒律。前來求法的人多得可以用石室裡的籌碼來計算。天寶年間，在靈巖道場舉行法華三昧（禪定方式）。忽然看見一道光明直衝雲霄，我的身心端正，正念分明，彷彿就在光明之中。後來問荊溪然師（僧人）說：『智慧光明從內心流出，難道不是精誠專一的志向所致嗎？』又在本寺進入法華道場時，看見自己的身體在空中端坐。先證悟的人知道這是滌除污垢的象徵。那年他七十一歲，僧臘四十六年。在興元元年七月二十九日，于支硎山寺圓寂。僧人益公（僧人）、翰公（僧人）一夜同夢大殿崩塌，果然遵（僧人）入滅。門人靈翰（僧人）、法盛（僧人）、道欣（僧人），以及猶子靈源（僧人）都無限追思，為他建塔以彰顯其功德。
唐京兆大興善寺含光傳
釋含光（僧人），不知道是哪裡人。從小就厭惡塵世的喧囂，追求簡樸清靜的生活。開元年間，見到不空三藏（僧人）頗有聲望，就依附於他。等到不空（僧人）返回西域，含光（僧人）也緊隨其後。不怕艱難危險，一心尋訪聖蹟。離開時乘船出海，遇到巨大的魚，好像有吞噬船隻的意圖，兩次遭遇黑風和天吳（神名）等奇異之物。既從恬靜之地出發，不久就抵達師子國（古國名）。恰逢尊賢阿阇黎（僧人）...
【English Translation】 English version: The monastery and scripture hall were established at Zhixing Mountain Temple. On the first day, a devout heart was initiated; on the second day, the foundation was planned. The project progressed systematically and was successfully completed. This is the blessed land of Zhixing Mountain. In the first year of the Dali era, the prefectural governor Wei Yuanfu (official title), the Minister of War Liu Yan (official title), the Supervising Censor Wang Yuan (official title), the Prefect of Kaizhou Lu Xiang (official title), the Palace Censor Lu Xun (official title), and the Judge of the Court of Revision Zhang Xiang (official title) all vied to respond with sincere hearts and jointly obtained extraordinary merits. Therefore, they jointly submitted a memorial to the emperor. The imperial decree specially designated this place as the Lotus Sutra Dharma Assembly. Starting from east of the Yangtze River, there were a total of seventeen such Dharma Assemblies, all established because of Zun's (person's name, same below) pioneering efforts. Fourteen monks with diligent practice and noble virtue were selected to constantly uphold this sutra to repay the emperor's grace. They cast statues of Vairocana Buddha (Buddha's name) and Prabhutaratna Buddha (Buddha's name), as well as a stupa of Prabhutaratna (stupa's name), constructed the Pure Land, created the karma for rebirth, and sculpted Amitabha Buddha (Buddha's name). They also transcribed the teachings of the Tiantai school, enriching the Dharma Assembly, and purchased two areas of permanent estates. Usually, they lectured on texts such as 'Profound Meaning of the Lotus Sutra,' 'Tiantai Samatha-Vipassana,' and 'Commentary on the Four-Part Vinaya.' They initiated people at the altar, transmitted the mind-dharma, and propagated the precepts. The number of people seeking the Dharma was so great that it could be counted with counters in the stone chamber. During the Tianbao era, he practiced the Lotus Samadhi (meditation method) at the Lingyan Dharma Assembly. Suddenly, he saw a great light shining up to the sky, and his mind was upright and clear, as if he were in the light. Later, he asked the monk Jingxi Ran (monk's name): 'Does the light of wisdom flow from the heart, or is it not caused by a sincere and focused aspiration?' Also, when entering the Lotus Sutra Dharma Assembly at this temple, he saw his body sitting in the air. Those who had attained enlightenment earlier knew that this was a symbol of cleansing defilements. That year, he was seventy-one years old, with forty-six years of monastic life. On the twenty-ninth day of the seventh month of the first year of the Xingyuan era, he passed away at Zhixing Mountain Temple. The monks Yi Gong (monk's name) and Han Gong (monk's name) both dreamed of the collapse of the main hall one night, and indeed Zun (monk's name) entered Nirvana. His disciples Ling Han (monk's name), Fa Sheng (monk's name), Dao Xin (monk's name), and his nephew Ling Yuan (monk's name) all deeply mourned him and built a stupa to commemorate his merits.
Biography of Hanguang of Daxingshan Temple in Jingzhao, Tang Dynasty
釋 Hanguang (monk's name), it is not known where he was from. From a young age, he disliked the noise of the world and sought a simple and quiet life. During the Kaiyuan era, he saw that Amoghavajra (monk's name) was highly regarded, so he attached himself to him. When Amoghavajra (monk's name) returned to the Western Regions, Hanguang (monk's name) followed closely behind. Not afraid of difficulties and dangers, he was determined to seek out sacred sites. When leaving by boat, he encountered a huge fish that seemed to want to devour the boat, and twice encountered black winds and strange creatures such as Tianwu (god's name). Having departed from a tranquil place, he soon arrived at the country of Simhala (ancient country's name). He happened to meet the Venerable Acharya...
梨建大悲胎藏壇。許光並慧𧦬同受五部灌頂法。天寶六載回京。不空譯經。乃當參議華梵。屬師卒后。代宗重光如見不空。敕委往五臺山修功德。時天臺宗學湛然。解了禪觀深得智者膏腴。嘗與江淮僧四十餘人入清涼境界。湛然與光相見。問西域傳法之事。光云。有一國僧體解空宗。問及智者教法。梵僧云。曾聞此教定邪正曉偏圓明止觀。功推第一。再三囑光。或因緣重至。為翻唐為梵附來。某愿受持。屢屢掘手叮囑。詳其南印土多行龍樹宗見。故有此愿流佈也。光不知其終。
系曰。未聞中華演述佛教倒傳西域。有諸乎。通曰。昔梁武世吐谷渾夸呂可汗使來。求佛像及經論十四條。帝與所撰涅槃般若金光明等經疏一百三卷付之。原其使者必通華言既達音字。到后以彼土言譯華成胡。方令通會。彼亦有僧。必展轉傳譯從青海西達蔥嶺北諸國。不久均行五竺更無疑矣。故車師有毛詩論語孝經。置學官弟子以相教授。雖習讀之皆為胡語是也。又唐西域。求易道經。詔僧道譯唐為梵。二教爭菩提為道。紛拏不已。中輟。設能翻傳到彼。見此方玄賾之典籍。豈不美歟。又夫西域者佛法之根𠏉也。東夏者傳來之枝葉也。世所知者知枝葉不知根𠏉。而不知枝葉殖土亦根生𠏉長矣。尼拘律陀樹是也。蓋東人之敏利何以知耶。秦
【現代漢語翻譯】 現代漢語譯本： 梨建（地名，具體位置不明確）建造了大悲胎藏壇（Garbagarbha-mandala，密教根本曼荼羅之一）。許光（人名）和慧𧦬（人名）一同接受了五部灌頂法（五部：指金剛界五部，即佛部、金剛部、寶部、蓮華部、羯磨部；灌頂：密教儀式，象徵獲得資格）。天寶六年（公元747年）返回京城。不空（Amoghavajra，唐代密宗大師）翻譯佛經。許光於是參與商議華梵（漢文和梵文）翻譯事宜。不空大師圓寂后，代宗皇帝（唐代皇帝）看待許光如同看待不空大師一樣。皇帝下令委派許光前往五臺山（佛教名山）修行功德。當時天臺宗（中國佛教宗派）的學僧湛然（荊溪湛然，天臺宗中興之祖），精通禪觀，深刻領悟了智者大師（智顗，天臺宗創始人）的精髓。他曾經與江淮（長江淮河流域）的四十多位僧人一同進入清涼境界（五臺山的別稱）。湛然與許光相見，詢問西域（古代對中亞、印度等地的稱呼）傳法之事。許光說：『有一個國家的僧人通達空宗（佛教宗派之一）。他們問及智者大師的教法，梵僧說：『曾經聽說過這種教法，能夠判定邪正，明瞭偏圓（天臺宗的判教術語），精通止觀（天臺宗的修行方法）。其功用堪稱第一。』他再三囑託許光，如果因緣成熟再次前往西域，請將唐朝的經文翻譯成梵文帶去。他說：『我願意受持。』他屢次握著許光的手叮囑。詳細瞭解后得知，南印度（印度南部）大多奉行龍樹宗（中觀宗，大乘佛教重要流派）的見解，所以他有將天臺宗教義流傳到那裡的願望。』許光不知道這件事的最終結果。 系曰：『沒有聽說過中華（古代中國的稱呼）演述的佛教倒傳回西域，有這種事嗎？』通曰：『從前梁武帝（南朝梁的皇帝，篤信佛教）時期，吐谷渾（古代民族）的夸呂可汗（吐谷渾首領）派遣使者前來，請求佛像和經論十四條。梁武帝將自己撰寫的《涅槃經》、《般若經》、《金光明經》等經疏一百零三卷交給使者。推測那位使者一定精通漢語，能夠理解漢字。到達吐谷渾后，將漢文翻譯成當地語言，然後才能流通。他們那裡也有僧人，必定會輾轉翻譯，從青海（地名）向西到達蔥嶺（帕米爾高原）以北的各個國家。不久，這些經文都會在印度通行，這毫無疑問。所以車師（古代西域國家）有《毛詩》、《論語》、《孝經》。他們設定學官，招收弟子來教授這些經典。雖然學習誦讀這些經典，但都是用胡語（古代對北方和西方民族語言的稱呼）。』又，唐朝時，西域僧人請求將道經翻譯成梵文。皇帝下詔讓僧人和道士將唐朝的道經翻譯成梵文。佛教和道教爭論菩提（bodhi，覺悟）和道（道教的道）的含義，爭論不休，最終停止了翻譯。如果能夠翻譯傳播到西域，讓他們看到我們這裡玄妙深奧的典籍，豈不是一件美事嗎？而且，西域是佛法的根源，東夏（古代中國的稱呼）是佛法傳來的枝葉。世人只知道枝葉，不知道根源。卻不知道枝葉紮根于土壤，也是根源生長壯大的結果。尼拘律陀樹（榕樹）就是這樣。東夏人的聰敏才智又怎麼能知道這些呢？秦（朝代名）
【English Translation】 English version: Li Jian (location unspecified) built the Garbagarbha-mandala (Taizangjie Mandala, one of the fundamental mandalas in Esoteric Buddhism). Xu Guang (personal name) and Hui𧦬 (personal name) together received the Five-fold Empowerment (Five-fold refers to the five divisions of the Vajradhatu Mandala: Buddha, Vajra, Ratna, Padma, and Karma; Empowerment refers to the initiation ritual in Esoteric Buddhism, symbolizing qualification). In the sixth year of Tianbao (747 AD), he returned to the capital. Amoghavajra (Bukong, a master of Esoteric Buddhism in the Tang Dynasty) translated scriptures. Xu Guang then participated in the deliberation of translating between Chinese and Sanskrit. After the death of Master Amoghavajra, Emperor Daizong (an emperor of the Tang Dynasty) regarded Xu Guang as he had regarded Amoghavajra. The emperor ordered Xu Guang to go to Mount Wutai (a famous Buddhist mountain) to cultivate merit. At that time, Zhanran (Jingxi Zhanran, the restorer of the Tiantai school), a scholar of the Tiantai school (a Chinese Buddhist school), was proficient in Chan contemplation and deeply understood the essence of Zhiyi (the founder of the Tiantai school). He once entered the realm of Qingliang (another name for Mount Wutai) with more than forty monks from the Jianghuai region (the Yangtze and Huai River basins). Zhanran met Xu Guang and inquired about the transmission of Dharma in the Western Regions (ancient term for Central Asia, India, etc.). Xu Guang said, 'There is a monk in one country who understands the doctrine of emptiness (one of the Buddhist schools). When they asked about the teachings of Master Zhiyi, the Sanskrit monk said, 'I have heard of this teaching, which can determine right and wrong, understand the partial and complete (terms in Tiantai's classification of teachings), and is proficient in cessation and contemplation (methods of practice in Tiantai). Its function can be called the first.' He repeatedly instructed Xu Guang that if he had the opportunity to go to the Western Regions again, please translate the Tang scriptures into Sanskrit and bring them there. He said, 'I am willing to uphold them.' He repeatedly held Xu Guang's hand and instructed him. After detailed understanding, it was learned that Southern India (southern India) mostly adheres to the views of the Nagarjuna school (Madhyamaka, an important school of Mahayana Buddhism), so he had the desire to spread the teachings of the Tiantai school there.' Xu Guang did not know the final outcome of this matter. Xi said, 'I have never heard of Chinese Buddhism being transmitted back to the Western Regions. Is there such a thing?' Tong said, 'In the past, during the reign of Emperor Wu of Liang (an emperor of the Southern Liang Dynasty, a devout Buddhist), the Khagan Kualu (leader of the Tuyuhun) of Tuyuhun (an ancient ethnic group) sent envoys to request Buddhist images and fourteen articles of scriptures and treatises. Emperor Wu of Liang gave the envoys one hundred and three volumes of commentaries on the Nirvana Sutra, Prajna Sutra, and Suvarnaprabhasa Sutra, which he had written himself. It is speculated that the envoy must have been proficient in Chinese and able to understand Chinese characters. After arriving in Tuyuhun, he translated the Chinese into the local language, and then it could be circulated. There were also monks there, who would definitely translate it from Qinghai (location) westward to the countries north of the Pamir Mountains. Soon, these scriptures would be popular in India, without a doubt. Therefore, Cheshi (an ancient Western Region country) had the Mao Shi (Book of Odes), Lunyu (Analects), and Xiaojing (Classic of Filial Piety). They set up academic officials and recruited disciples to teach these classics. Although they studied and recited these classics, they were all in the Hu language (ancient term for the languages of northern and western ethnic groups).' Also, during the Tang Dynasty, monks from the Western Regions requested that Taoist scriptures be translated into Sanskrit. The emperor ordered monks and Taoists to translate the Tang Taoist scriptures into Sanskrit. Buddhism and Taoism argued about the meaning of Bodhi (enlightenment) and Dao (the Dao of Taoism), and the debate was endless, so the translation was stopped. If it could be translated and spread to the Western Regions, allowing them to see our profound and abstruse classics, wouldn't that be a wonderful thing? Moreover, the Western Regions are the root of Buddhism, and Dongxia (ancient term for China) is the branch and leaves of Buddhism that have been transmitted. People in the world only know the branches and leaves, but do not know the root. But they do not know that the branches and leaves are rooted in the soil, and the root also grows stronger. The Banyan tree is like this. How can the intelligence of the people of Dongxia know these things? Qin (dynasty)
人好略。驗其言少而解多也。西域之人淳樸。何以知乎。天竺好繁。證其言重而後悟也。由是觀之。西域之人利在乎念性。東人利在乎解性也。如無相空教出乎龍樹。智者演之令西域之仰慕。如中道教生乎彌勒。慈恩解之疑西域之罕及。將知以前二宗殖于智者慈恩之土中枝葉也。入土別生根𠏉明矣。善栽接者見而不識。聞而可愛也。又如合浦之珠北土之人得之結步搖而飾冠珮。南海之人見而不識。聞而可愛也。蠶婦之絲。巧匠之家。得之繡衣裳而成黼黻。縿抽之嫗見而不識。聞而可愛也。懿乎。智者慈恩。西域之師焉得不宗仰乎。
唐剡沃洲山禪院寂然傳
釋寂然。姓白氏。不知何許人也。名節素奇踵四聖種。故號頭陀焉。大和二年振錫觀方。訪天臺勝境。到剡沃洲山者。在天姥岑之陰對天臺華頂赤城。北望四明。金庭石鼓山介焉西北。北有支遁嶺。養馬坡放鶴岑次焉。晉宋已來茲山洞開。初有羅漢白道猷言。西域來戾止是山。次竺法潛支道林居焉。高人勝士接踵而棲此中。至於戴逵王羲之郗超孫綽許詢遊憩其間矣。見是中景異。聞名士多居。如歸故鄉戀而不能捨去。既行道化盛集禪徒。浙東廉使元相國稹聞之。始為卜築。次陸中丞臨越知之。助其完葺。三年郁成大院。五年而佛事興。然每為往來禪侶談
【現代漢語翻譯】 現代漢語譯本： 人們喜歡簡潔。驗證這一點，是因為他們說話少而理解得多。西域（指古代中亞地區）的人民淳樸。怎麼知道呢？因為天竺（古印度）人喜歡繁瑣，要反覆強調才能領悟。由此看來，西域的人注重于領悟自性，東方人注重于理解事理。例如，無相空教（Mahayana Buddhism）出自龍樹（Nagarjuna），智者（指智顗，佛教天臺宗的實際創始人）加以闡發，使得西域的人仰慕。又如，中道教（Madhyamaka）產生於彌勒（Maitreya），慈恩（指玄奘）加以解釋，卻讓西域的人覺得難以理解。由此可知，之前的兩種宗派，是種植在智者和慈恩的土地中，才得以生根發芽。進入不同的土壤，就會有不同的生長，這道理很明顯。善於栽培的人，即使不認識，聽說了也會喜愛。又好比合浦的珍珠，北方的人得到它，就用它來做成步搖，裝飾帽子和佩玉。南海的人見了卻不認識，聽說了卻很喜歡。蠶婦的絲，被巧匠之家得到，就用來繡製衣裳，成為華麗的禮服。鄉下的老婦見了卻不認識，聽說了卻很喜歡。啊！智者和慈恩，是西域的老師，西域的人怎麼能不尊敬仰慕呢？
唐剡沃洲山禪院寂然傳
釋寂然，姓白，不知道是哪裡人。他的德行高尚，追隨四聖的足跡，所以被稱為頭陀（苦行僧）。大和二年，他拄著錫杖四處遊歷，尋訪天臺山的勝景。到達剡縣的沃洲山，這裡在天姥山的北面，正對著天臺山的華頂和赤城山。向北可以望見四明山，金庭山和石鼓山夾峙在西北方向。北面有支遁嶺，養馬坡和放鶴岑依次排列。從晉宋以來，這座山就洞天大開。最初有羅漢和白道猷說，從西域來的高僧會在這裡停留。後來竺法潛和支道林也居住在這裡。高人雅士接連不斷地來這裡隱居。甚至戴逵、王羲之、郗超、孫綽、許詢也在這裡遊玩休憩。寂然看到這裡的景色奇異，聽說有很多名士居住，就像回到了故鄉一樣，戀戀不捨。他在這裡弘揚佛法，聚集了很多禪僧。浙東的廉使元稹聽說了這件事，開始為他建造寺廟。後來陸中丞到越州上任，知道了這件事，幫助他完成了寺廟的修建。三年後，一座大寺院建成了。五年後，佛事興盛起來。寂然經常為來往的禪僧談論佛法。
【English Translation】 English version: People prefer brevity. This is evidenced by the fact that they speak little but understand much. The people of the Western Regions (referring to ancient Central Asia) are simple and honest. How do we know this? Because the people of Tianzhu (ancient India) love complexity, and it takes repeated emphasis for them to understand. From this, we can see that the people of the Western Regions focus on understanding their own nature, while the people of the East focus on understanding principles. For example, the teaching of 'formlessness and emptiness' (Mahayana Buddhism) originated with Nagarjuna, and Zhi Zhe (referring to Zhiyi, the actual founder of the Tiantai school of Buddhism) elaborated on it, causing the people of the Western Regions to admire it. Also, the teaching of the Middle Way (Madhyamaka) originated with Maitreya, and Ci En (referring to Xuanzang) explained it, but it was difficult for the people of the Western Regions to understand. From this, we can know that the previous two schools were planted in the land of Zhi Zhe and Ci En, and only then could they take root and sprout. Entering different soils will result in different growth, this principle is very clear. Those who are good at cultivation, even if they do not recognize it, will love it when they hear about it. It is like the pearls of Hepu, which people in the north use to make 'buyao' (hair ornaments) to decorate their hats and jade pendants. The people of the South Sea do not recognize them when they see them, but they love them when they hear about them. The silk of the silkworm women, when obtained by skilled craftsmen, is used to embroider clothes and become gorgeous ceremonial robes. The old women in the countryside do not recognize them when they see them, but they love them when they hear about them. Ah! Zhi Zhe and Ci En are the teachers of the Western Regions, how can the people of the Western Regions not respect and admire them?
Biography of the Chan Master Jiran of Wozhou Mountain Chan Monastery in Yan, Tang Dynasty
The Venerable Jiran, whose surname was Bai, was unknown as to his origins. His virtue was noble, following in the footsteps of the Four Sages, so he was called a 'dhuta' (ascetic monk). In the second year of the Dahe era, he traveled around with his staff, seeking out the scenic spots of Tiantai Mountain. He arrived at Wozhou Mountain in Yan County, which is located on the north side of Tianmu Mountain, facing Huading and Chicheng Mountains of Tiantai Mountain. To the north, one can see Siming Mountain, with Jinting Mountain and Shigushan Mountain flanking the northwest. To the north are Zhidun Ridge, Yangma Slope, and Fanghe Cen in succession. Since the Jin and Song dynasties, this mountain has been a blessed place. Initially, there were arhats and Bai Daoyou who said that eminent monks from the Western Regions would stay here. Later, Zhu Faqian and Zhi Daolin also resided here. Noble and virtuous people came here to live in seclusion one after another. Even Dai Kui, Wang Xizhi, Xi Chao, Sun Chuo, and Xu Xun came here to play and rest. Jiran saw the strange scenery here and heard that many famous people lived here, so he felt like he had returned to his hometown and was reluctant to leave. He propagated the Dharma here and gathered many Chan monks. Yuan Zhen, the commissioner of Zhejiang East, heard about this and began to build a temple for him. Later, Vice Minister Lu came to Yuezhou and, knowing about this, helped him complete the construction of the temple. Three years later, a large monastery was built. Five years later, Buddhist affairs flourished. Jiran often talked about the Dharma to the Chan monks who came and went.
說心要。后終於山院。大和七年時白樂天在河南保厘為記。劉賓客禹錫書之。
唐天臺山福田寺普岸傳(全亮唯約)
釋普岸。姓蔡氏漢東人也。沖弱之齡。迥然聰敏。骨目奇秀。天生不嗜葷膻。長有出塵之意。其父嚴毅訓授經籍漸通其義。秉翰伸辭宛然華藻。因入僧舍暫執經卷。乃嘆曰。佛法玄微非造次可及。決志辭親。時懷海禪師居百丈山。毳納之人駢肩累足。時號大叢林焉。岸叩其關。海攝受之。日隨普請施役。夜獨執燭誦經。曾不憚勞。遂諧剃染。及升戒品。便習禪那壁坐忘疲。觀心恒務。瞻卜附風而香遠。[虥-兒+巾]貓逢獸而吼高。學者成圍。請于安陸壽山院坐道場矣。如是環拱可四百餘眾。執器聽瞿沙之說。投籌待鞠多之度。大利群機得道者眾。大和年中謂眾曰。吾山水之遊未厭。諸人勿相留滯。天臺赤城。道猷曾止息焉。華頂石樑。智者昔降魔矣。將游之也。自襄陽邐迤而來。從沃洲天姥入天臺之西門。得平川穀中峰名大舍。號平田是也。觀其山四舍郁翠。東西山石門。而有三井龍潭。東入石橋聖寺。乃是綠身道猷尊者結茅居此。未幾見虓虎乳子。瞪目而視岸。岸以杖按其頭曰。貧道聞此山是神仙窟宅羅漢隱居。今欲寄此安禪。檀越勿相驚撓。經宿領子而去。以大和七年癸丑十月二十
【現代漢語翻譯】 現代漢語譯本： 《說心要》。后終於山院。唐大和七年，白樂天在河南保厘時為此作記。劉賓客禹錫書寫。
《唐天臺山福田寺普岸傳》(全亮唯約)
釋普岸，姓蔡，是漢東人。年幼時就顯得非常聰慧敏捷，容貌清秀。天生不愛吃葷腥食物，從小就有出世修行的想法。他的父親蔡某非常嚴厲，教他學習經書典籍，他逐漸通曉其中的含義。拿起筆來寫文章，文采華麗。一次偶然進入僧舍，短暫地翻閱經卷，於是感嘆道：『佛法玄妙深奧，不是輕易可以達到的。』於是下定決心辭別父母。當時懷海禪師住在百丈山，身穿粗布僧衣的人肩挨著肩，腳跟著腳，當時號稱大叢林。普岸前去拜訪，懷海禪師接納了他。他每天跟隨大眾一起勞作，晚上獨自拿著蠟燭誦讀經書，從不害怕辛苦。於是剃度出家。等到受了具足戒后，便開始學習禪定，面壁而坐，忘記疲勞，時時刻刻觀照自心。如同瞻卜樹憑藉風力而香氣遠播，[虥-兒+巾]貓遇到野獸而吼聲高亢。學徒們圍聚在一起，向安陸壽山院請求開壇講法。像這樣環繞著他的人大約有四百多人，拿著器具聽瞿沙（G瞿沙：佛教術語，指辯論者）的說法，投擲籌碼等待鞠多（鞠多：佛教術語，指一種佈施）的施捨。很多人因此開悟得道。大和年間，普岸對眾人說：『我遊山玩水的興致還沒有滿足，各位不要挽留我。天臺山的赤城山，道猷（道猷：人名，東晉僧人）曾經在那裡停留休息。華頂峰和石樑橋，智者（智者：指智顗，天臺宗創始人）過去在那裡降伏魔障。我將要去那裡遊歷。』於是從襄陽慢慢地走來，從沃洲和天姥山進入天臺山的西門，在平坦的山谷中找到一座山峰，名叫大舍，也叫平田。看到這座山四周都是鬱鬱蔥蔥的樹木，東西兩側有石門，還有三口水井和龍潭。向東進入石橋聖寺，那裡是綠身道猷尊者結茅居住的地方。沒過多久，他看見一隻兇猛的老虎正在給幼崽餵奶，瞪著眼睛看著普岸。普岸用禪杖按著老虎的頭說：『貧道聽說這座山是神仙居住的地方，羅漢隱居的地方。現在想在這裡寄居修行，希望施主不要驚擾我。』老虎過了一夜就帶著幼崽離開了。在大和七年癸丑十月二十
【English Translation】 English version: Saying the Essentials of the Mind. Later, he finally resided at the Shanyuan Temple. In the seventh year of the Dahe era of the Tang Dynasty, Bai Letian (Bai Letian: a famous poet) wrote a record for it while serving as an official in Henan. Liu Yuxi (Liu Yuxi: a famous writer) inscribed it.
The Biography of Pu'an of Futian Temple on Mount Tiantai in the Tang Dynasty (Quanliang Wei Yue)
釋Pu'an (Pu'an: a monk's name), whose surname was Cai, was from Handong. From a young age, he was exceptionally intelligent and quick-witted, with remarkable features. He was naturally averse to meat and had a desire to renounce the world from an early age. His father, Yan Yi, strictly taught him scriptures, and he gradually understood their meaning. When he picked up a pen to write, his words were elegant and flowery. Once, he entered a monastery and briefly read the scriptures, and he sighed, 'The Buddha's teachings are profound and subtle, not easily attainable.' So he resolved to leave his parents. At that time, Chan Master Huaihai (Huaihai: a Chan master) lived on Mount Baizhang, and those wearing coarse cloth robes stood shoulder to shoulder, foot to foot, known as a large monastery. Pu'an knocked on its gate, and Huaihai accepted him. He followed the community in performing tasks during the day and recited scriptures alone with a candle at night, never fearing hardship. He then had his head shaved and became a monk. After receiving the full precepts, he began to practice Chan meditation, sitting facing a wall, forgetting fatigue, and constantly observing his mind. Like the Champak tree whose fragrance spreads far on the wind, the [虥-兒+巾] cat roars loudly when it encounters a beast. Scholars gathered around, requesting to establish a Dharma assembly at Shoushan Temple in Anlu. In this way, there were about four hundred people surrounding him, holding instruments to listen to the teachings of G瞿沙(G瞿沙: a Buddhist term, referring to a debater), and throwing chips to await the offering of 鞠多(鞠多: a Buddhist term, referring to a kind of alms). Many people attained enlightenment. During the Dahe era, Pu'an said to the assembly, 'My desire to travel the mountains and waters has not yet been satisfied, do not try to keep me here. Daoyou (Daoyou: a monk's name) once rested on Mount Chicheng of Mount Tiantai. Zhiyi (Zhiyi: the founder of the Tiantai school) subdued demons at Huading Peak and Stone Bridge in the past. I will go there to travel.' So he came slowly from Xiangyang, entering the west gate of Mount Tiantai from Wozhou and Mount Tianmu, and found a peak in a flat valley called Dashe, also known as Pingtian. Seeing that the mountain was surrounded by lush greenery, with stone gates on the east and west sides, and three wells and a dragon pool. Entering the Stone Bridge Holy Temple to the east, it was where Venerable Daoyou with the green body had built a hut to live. Not long after, he saw a fierce tiger nursing its cubs, staring at Pu'an. Pu'an pressed the tiger's head with his staff and said, 'This poor monk has heard that this mountain is where gods dwell and Arhats live in seclusion. Now I want to live here and practice meditation, I hope you will not disturb me.' The tiger left with its cubs overnight. On the twentieth day of the tenth month of the seventh year of Dahe, Gui Chou,
七日營構丈室。攜一童侍給薪水耳。八年春禪侶輻湊眾力義成此院。號平田焉。開成中宛是大道場。會昌三年七月告眾入滅。春秋七十四。度弟子全亮。俗姓陳氏。悟師之道得鳳之毛。一人唯約。在上元入滅。肉身不朽。岸遷塔於是山。前此寺置五百羅漢殿。永嘉全億長史畫半千形像。每一迎請必于石橋宿夜焚香。具幢蓋螺鈸引匯入于殿。香風送至。幡幢之勢前靡而入門即止。其石樑聖寺在石橋之里。梵唄方作香靄始飄。先有金色鳥飛翔后林樹。石畔見梵僧。或行或坐。或招手之狀。或臥空之形。眴息之間千變萬化。漢南國王錢氏頻年施供養。祥瑞極繁。今上太平興國三年。于滋福殿宣問兩浙都僧正贊寧石橋長廣量度。一皆實奏。帝嘆嗟久之。至八年因福田寺道者自詢誓斷腕然煉乞重造此寺。乃宣內殿頭高品衛紹欽張承貴革故規制。若化出天宮焉。今岸師影堂在寺之右。
唐京師奉慈寺惟則傳
釋惟則者。拔俗志高棲神物表。凡施善務舉則波隨。常言像是生善之強緣。不得不多立。初之觀也如對嚴君。次則其心不亂。中則觀門自成。末則如如焉。蕩蕩焉。三昧安得不現前乎。是以我曹勸化迷俗。得不以此是為先容歟。由是若雕若塑形像森然。恒事進修。天邑之間偏加激勵。屬憲宗太皇太后郭氏元和中為母
齊國大長公主追福造奉慈精舍搜擇名德。則乃預選入居。未久之間聞四明鄮山有阿育王塔。東晉劉薩訶求現。往專禮焉。乃匠意將七寶為末。用膠范成摹寫。脫酷似。自甬東躬自負歸奉慈寺供養。京邑人皆傾瞻歸信焉。
唐長安禪定寺明準傳
釋明準者。不詳氏族生緣。本天臺靈墟道場出俗。遊方至京邑。觀古之神僧智苑。于苑陽北山刊石寫經。灌鐵以俟慈氏下生。免水火之虞。又東洛長壽寺寫華嚴。聖善寺寫法華。嵩山嶽寺寫楞伽。悉刊貞珉皆圖不朽。準遂于貞元戊寅歲春正月。見寺僧鏨山攻石石悉頑惡。知匠氏不虔山靈秘吝。時準疏告陰靈請禆善務。俄于定中見若干幅貯無量石。冥冥之間如有宰割。皆中刻字。時連率博陵崔公激勸幕府參佐。各書一品。從序至勸發。凡二十八。圓廊挺立不期畢工。準之化人皆此類也。元和元年八月中也。后不詳終所。
唐洪州寶曆寺幽玄傳
釋幽玄。俗姓劉。幽州人也。夙懷出俗之愿。年及弱冠方遂前心。投并州賢禪師而了玄契。元和二年振錫江左。至會稽大云寺見三學僧柅定食輪資緣都闕玄言發響應檀越供贍。未幾移居湖心龜山妙喜古寺。九年屬平昌孟簡鎮于越。枉駕問道。遂構成大院。十二載復登南嶽棲止絕頂。十三年豫章太守商祐篤重其道。命住
【現代漢語翻譯】 現代漢語譯本：齊國大長公主爲了追薦先人，在奉慈精舍挑選有德之士。明準因此被選入居住。不久之後，他聽說四明鄮山（Mount Mao in Siming）有阿育王塔（Ashoka Stupa），東晉的劉薩訶（Liu Sahe）曾祈求顯現。明準前往專心禮拜，於是構思將七寶磨成粉末，用膠水混合後製成模具進行摹寫，完成後非常逼真。他親自從甬東揹回，供奉在奉慈寺中，京城的人都傾心瞻仰，歸依信奉。
唐長安禪定寺明準傳
釋明準，不清楚他的氏族和生平。原本是天臺靈墟道場出家。遊歷到京城，看到古代的神僧智苑（Zhi Yuan）在苑陽北山（Beishan in Yuanyang）的石壁上刻寫經文，灌注鐵水以等待慈氏（Maitreya，彌勒佛）下生，免除水火的災禍。又看到東洛長壽寺（Changshou Temple in Dongluo）刻寫《華嚴經》（Avatamsaka Sutra），聖善寺（Shenshan Temple）刻寫《法華經》（Lotus Sutra），嵩山嶽寺（Yue Temple in Songshan）刻寫《楞伽經》（Lankavatara Sutra），都刻在堅硬的石頭上，希望能夠流傳不朽。於是明準在貞元戊寅年（798年）春正月，看到寺里的僧人鑿山攻石，但石頭都很頑劣，他認為這是工匠不夠虔誠，山神吝惜。當時明準向山神禱告，請求幫助完成善事。不久，他在禪定中看到許多石塊，彷彿有無量的石頭儲藏在那裡，冥冥之中好像有人在宰割，都適合用來刻字。當時連率博陵崔公（Cui, Duke of Boling）激勵幕府的參佐，每人書寫一品經文，從序言到勸發品，總共二十八品。圓廊挺立，不知不覺就完成了工程。明準感化世人都是用這樣的方式。那是元和元年（806年）八月的事情。後來不清楚他的最終歸宿。
唐洪州寶曆寺幽玄傳
釋幽玄，俗姓劉，是幽州人。從小懷有出家修行的願望，到了二十歲才實現。他投奔并州賢禪師（Xian Chanshi of Bingzhou），領悟了玄妙的真諦。元和二年（807年），他拄著錫杖來到江左（長江下游地區），在會稽大云寺（Dayun Temple in Kuaiji）看到僧人學習佛法、禪定和戒律，但缺乏生活物資。幽玄發聲呼籲，得到了檀越（danapati，施主）的供養。不久，他移居到湖心龜山（Guishan in the lake）的妙喜古寺（Miaoxi Ancient Temple）。元和九年（814年），平昌孟簡（Meng Jian of Pingchang）鎮守于越（Yue），曾屈尊向他問道。於是幽玄得以建造更大的寺院。元和十二年（817年），他又登上南嶽（Mount Heng）居住在絕頂。元和十三年（818年），豫章太守商祐（Shang You, governor of Yuzhang）非常敬重他的道行，請他主持寺院。
【English Translation】 English version: The Grand Princess of Qi, in order to accumulate merit for her deceased ancestors, selected virtuous monks at the Fengci Vihara (Fengci Jing She). Mingzhun was chosen to reside there. Not long after, he heard that Mount Mao in Siming (Siming Maoshan) had an Ashoka Stupa (Ayuwang Ta), and that Liu Sahe of the Eastern Jin Dynasty had sought its manifestation. Mingzhun went there to pay homage with utmost devotion. He then conceived the idea of grinding seven treasures into powder, mixing them with glue, and using molds to create a replica, which turned out to be extremely lifelike. He personally carried it back from Yongdong and enshrined it in the Fengci Temple, attracting the admiration and faith of the people in the capital.
Biography of Mingzhun of Chanding Temple in Chang'an, Tang Dynasty
The monk Mingzhun, whose clan and origins are unknown, renounced the world at the Lingxu Dojo (Lingxu Daocheng) in Tiantai. Traveling to the capital, he observed that the ancient divine monk Zhi Yuan had carved scriptures on the stone cliffs of Beishan (North Mountain) in Yuanyang, and poured iron into the carvings to await the descent of Maitreya (Cishi, the future Buddha), thus preventing damage from fire and water. He also saw that the Changshou Temple (Changshou Si) in Dongluo had carved the Avatamsaka Sutra (Huayan Jing), the Shenshan Temple (Shenshan Si) had carved the Lotus Sutra (Fahua Jing), and the Yue Temple (Yue Si) in Songshan had carved the Lankavatara Sutra (Lengqie Jing), all on durable stone to ensure their immortality. Therefore, in the first month of the Zhenyuan Wuyin year (798 AD), Mingzhun saw the monks of the temple chiseling the mountain, but the stones were stubborn and unyielding. He believed that the artisans lacked piety and the mountain spirits were reluctant to yield. At that time, Mingzhun prayed to the mountain spirits, asking for assistance in completing the virtuous task. Soon, in meditation, he saw numerous stone blocks, as if an immeasurable amount of stone was stored there, and in the darkness, it seemed as if someone was cutting and preparing them, all suitable for carving. At that time, Cui, Duke of Boling (Boling Cui Gong), the regional commander, encouraged the staff and advisors of the government to each write one chapter of the scripture, from the preface to the chapter on encouragement, a total of twenty-eight chapters. The circular corridor stood tall, and the project was completed unexpectedly quickly. Mingzhun transformed people in this way. This happened in the eighth month of the first year of Yuanhe (806 AD). His final whereabouts are unknown.
Biography of Youxuan of Baoli Temple in Hongzhou, Tang Dynasty
The monk Youxuan, whose secular surname was Liu, was a native of Youzhou. He had a desire to renounce the world from a young age, and at the age of twenty, he fulfilled his aspiration. He joined the Zen master Xian (Xian Chanshi) of Bingzhou and realized the profound truth. In the second year of Yuanhe (807 AD), he traveled to Jiangzuo (the lower reaches of the Yangtze River) with his staff. At the Dayun Temple (Dayun Si) in Kuaiji, he saw that the monks were studying the three learnings (sila, samadhi, prajna), but lacked material resources. Youxuan spoke out and received support from the danapatis (benefactors). Soon after, he moved to the Miaoxi Ancient Temple (Miaoxi Gusi) on Guishan (Turtle Mountain) in the lake. In the ninth year of Yuanhe (814 AD), Meng Jian of Pingchang (Pingchang Meng Jian), who was stationed in Yue, humbled himself to ask him about the Dharma. As a result, Youxuan was able to build a larger temple. In the twelfth year of Yuanhe (817 AD), he ascended Mount Heng (Nanyue) and resided at the summit. In the thirteenth year of Yuanhe (818 AD), Shang You (Shang You), the governor of Yuzhang, deeply respected his virtue and invited him to preside over the temple.
東明寺。即東晉安帝世之所造。僧數繁湊。寶曆中為奏改為世福。兼置戒壇續敕改為度僧寺。其間形像皆玄之化導。大和元年沈傅中丞又加信向。玄于院南別造佛閣五層功就。謂弟子曰。福事無盡生涯有期。物有闕然後人庀具。吾終后可將尸漆布安閣下。言訖而化。門人特旁立塔焉。
唐五臺山智頵傳
釋智頵者。中山人也。自幼辭親來五臺山善住閣院禮賢林為師。誦經合格得度。神情爽拔氣調高峙。於世資財少欲知足。糲食充腹粗衣禦寒。余有寸帛未嘗不濟諸貧病也。遊方參玩預諸講席。傳法華維摩二部窮源盡理。后掛錫高峰息心卻掃。距元和中眾闢為五臺山都檢校守僧長。頵與時遷徙。固辭不允。遂登此職。后遇歲當饑饉寺宇蕭條。有華嚴寺是大聖棲真之所。巡遊者頗眾供施稀疏。院宇倫巡例稱不迨。眾請為華嚴寺都供養主。時德不孤有法照無著澄觀之出世也。當觀師制華嚴經疏。海眾雲集。請頵為講主。日供千僧。十有餘祀食無告乏。皆云有無盡藏之米麵也。歲久頗見豐盈。有鄰院僧義圓。亦當代之碩德也。謂頵久知常住私有謗言。非平等心是貪饕者也。夜有神人報圓曰。僧長是千佛之一數也。汝發輕言。若不悔過當墮惡道。圓乃詰朝嗚足懺謝。有茲驗也。及鐘武宗澄汰。頵遁乎山谷不捨文殊之化
【現代漢語翻譯】 現代漢語譯本 東明寺，是東晉安帝時期建造的。僧人數量眾多。寶曆年間，被奏請改為世福寺。同時設定戒壇，後來又奉敕改為度僧寺。寺中的佛像都是司馬玄之（Sima Xuanzhi）化導所建。大和元年，沈傅中丞（Shen Fu Zhongcheng）又增加了信奉和供養。司馬玄之在寺院南面另外建造了五層佛閣，工程完成後，他對弟子們說：『福德之事沒有窮盡，而人的生命卻有期限。東西有所欠缺，然後人們才會去準備。我死後可以將屍體用漆布包裹，安放在閣下。』說完就圓寂了。弟子們特別在旁邊建造了一座塔。
唐五臺山智頵（Zhi Yun）傳
釋智頵，是中山人。從小就離開父母來到五臺山善住閣院，拜賢林（Xian Lin）為師。誦經合格后剃度出家。他精神爽朗，氣度高遠。對於世俗的資財很少有慾望，知足常樂。吃粗糧填飽肚子，穿粗布衣服御寒。有多餘的布匹，沒有不救濟貧困和生病的人的。他四處遊歷參學，參與各種講座。傳講《法華經》（Lotus Sutra）和《維摩詰經》（Vimalakirti Sutra），窮究其根源和道理。後來在高峰掛單，息滅妄心，掃除雜念。元和年間，被大眾推舉為五臺山都檢校守僧長。智頵因為時局變遷而堅決推辭，沒有被允許。於是就擔任了這個職務。後來遇到饑荒之年，寺院蕭條。華嚴寺是大聖（指文殊菩薩，Manjusri Bodhisattva）棲息的地方。巡遊的人很多，但供養卻很少，寺院的修繕按照慣例都跟不上。大眾請求他擔任華嚴寺都供養主。當時德行不孤單，有法照（Fazhao）、無著（Wuzhu）、澄觀（Chengguan）等高僧大德出世。正當澄觀法師撰寫《華嚴經疏》（Avatamsaka Sutra Commentary）時，海眾雲集。請智頵擔任講主。每天供養一千僧人，十多年都沒有缺乏食物。大家都說有取之不盡用之不竭的米麵。時間長了，寺院的糧食頗為豐盈。有鄰院的僧人義圓（Yi Yuan），也是當時的碩德。認為智頵長期掌管常住的財物，私下裡有誹謗的言論，說他沒有平等心，是個貪婪的人。夜裡有神人告訴義圓說：『僧長是千佛之一。你發表輕率的言論，如果不懺悔，將會墮入惡道。』義圓於是第二天早上嗚咽著懺悔謝罪。有這樣的驗證。等到唐武宗（Emperor Wuzong of Tang）進行滅佛運動時，智頵隱遁到山谷中，不離開文殊菩薩的教化。
【English Translation】 English version Dongming Temple was built during the reign of Emperor An of the Eastern Jin Dynasty. It had a large number of monks. During the Baoli era, it was requested to be renamed Shifu Temple. At the same time, a precepts platform was set up, and later it was ordered to be changed to Duseng Temple. The Buddha statues in the temple were all built under the guidance of Sima Xuanzhi. In the first year of the Dahe era, Shen Fu Zhongcheng further increased his faith and offerings. Sima Xuanzhi built a five-story Buddha pavilion on the south side of the temple. After the completion of the project, he said to his disciples: 'The affairs of merit are endless, but human life has a limit. Things are lacking, and then people will prepare them. After my death, you can wrap my body in lacquered cloth and place it under the pavilion.' After saying this, he passed away peacefully. The disciples specially built a pagoda next to it.
Biography of Zhi Yun of Mount Wutai in the Tang Dynasty
釋Zhi Yun was a native of Zhongshan. From a young age, he left his parents and came to Shanzhu Pavilion in Mount Wutai, where he became a disciple of Xian Lin. After passing the scripture recitation test, he was ordained as a monk. He was of clear spirit and lofty demeanor. He had little desire for worldly wealth and was content with what he had. He ate coarse grains to fill his stomach and wore coarse cloth to keep warm. He never failed to help the poor and sick with any extra cloth he had. He traveled around to study and participate in various lectures. He lectured on the 'Lotus Sutra' (Fahua Jing) and the 'Vimalakirti Sutra' (Weimojie Jing), exploring their origins and principles. Later, he stayed at Gaofeng, calming his mind and sweeping away distractions. During the Yuanhe era, he was elected by the public as the chief inspector and guardian monk of Mount Wutai. Zhi Yun firmly declined due to the changing times, but was not allowed. So he took up this position. Later, in a year of famine, the temple was desolate. Huayan Temple was the place where the Great Sage (referring to Manjusri Bodhisattva) resided. There were many pilgrims, but few offerings, and the temple's repairs were not up to par as usual. The public requested him to be the chief provider of Huayan Temple. At that time, virtue was not alone, and there were eminent monks such as Fazhao, Wuzhu, and Chengguan. When Master Chengguan was writing the 'Avatamsaka Sutra Commentary' (Huayan Jing Shu), a large gathering of monks assembled. They invited Zhi Yun to be the lecturer. He provided for a thousand monks every day, and there was no shortage of food for more than ten years. Everyone said that there was an inexhaustible supply of rice and flour. Over time, the temple's grain became quite abundant. There was a monk named Yi Yuan from a neighboring temple, who was also a prominent figure of the time. He believed that Zhi Yun had been in charge of the temple's property for a long time and secretly slandered him, saying that he had no equanimity and was a greedy person. At night, a divine being told Yi Yuan: 'The chief monk is one of the thousand Buddhas. If you do not repent for your frivolous words, you will fall into evil realms.' Yi Yuan then wept and repented the next morning. There was such verification. When Emperor Wuzong of Tang carried out the persecution of Buddhism, Zhi Yun hid in the mountains and valleys, never leaving the teachings of Manjusri Bodhisattva.
境。未逾歲載宣宗即位敕五臺諸寺度僧五十人宣供衣帔。山門再辟。頵為十寺僧長。兼山門都修造供養主。大中七年與寰海游臺。四眾建無遮精妙供養。一月日乃謂大眾曰。吾欲暫憩微骸息心斂跡佐助眾務吾無能為也。付諸俊哲繼吾遺躅。乃凈室安坐而滅。春秋七十七。夏臘五十八云。
系曰。僧中職任也。如網之綱如屋之梁焉。肇自姚秦立正魏世推都。北齊則十統分員。唐世則僧錄命職。異乎常所聞者。五臺山自貞元中智頵始封僧長矣。亦猶魚鹽蜃蛤祈望守之也。
唐會稽呂后山文質傳
釋文質。俗姓祝氏。尚丘之遠孫。衢州須江人也。叔氏為僧號唯寬。學通多本經論。寬被詔入長安止大興善寺。重詔入內道場。兼請受菩薩戒。質隨寬入內。年十五誦法華華嚴維摩等經。二十三受具。七日誦周戒本。二夏便講四分律。二十七講通俱舍。四十年中精曉諸大經論。后約束大悲禹跡二禪師參問心要。既博達矣。歸諸暨法樂寺領徒。時有虎來聽法。質摩其頂而去。后往永嘉鐘會昌之搜簡乃隱樂成縣大芙蓉山。胎息而已。大中重興。太守韋君累請不來。強置於榻舁出州開元寺居。檀施駢貤回造大佛殿並講堂房廊形像。並寫藏教無不備焉。越州廉使沈貳卿命住呂后山院。本寧賁禪師舊化之地也。質唯居草菴而
【現代漢語翻譯】 現代漢語譯本：
境。未逾一年，宣宗即位，敕令五臺山各寺廟度僧五十人，並供給僧衣法帔。山門再次開啟。智頵被任命為十寺僧長，兼任山門的總修造供養負責人。大中七年，他與四方僧眾在五臺山舉行無遮大會，進行精妙的供養。一個月后，他對大眾說：『我想要暫時休息，讓這衰老的身體得以喘息，收斂心神，隱退軌跡，協助大家處理事務，我已經力不從心了。』他將事務託付給有才華的賢哲，讓他們繼承自己的事業。於是，他在乾淨的房間里安然坐化，享年七十七歲，僧臘五十八年。 系曰：僧中的職任，就像網的綱繩，房屋的棟樑一樣重要。始於姚秦時代設立『正』的職位，魏朝推舉『都』的職位。北齊則有十統分管僧事，唐朝則有僧錄司命官職。這些都不同於平常所聽聞的。五臺山自從貞元年中智頵開始被封為僧長。這也就像魚、鹽、蜃、蛤一樣，人們都希望有人守護它們。 唐會稽呂后山文質傳 釋文質（釋文質，佛教僧侶的名字），俗姓祝氏，是尚丘的遠房後代，衢州須江人。他的叔父是僧人，法號唯寬（唯寬，佛教僧侶的名字），精通多部經論。唯寬被詔入長安，住在大興善寺。後來又被再次詔入內道場，並被邀請受菩薩戒。文質跟隨唯寬入宮。十五歲時，就能誦讀《法華經》、《華嚴經》、《維摩詰經》等經典。二十三歲時受具足戒，七天內就能背誦完戒本。兩個夏天后，就能講解《四分律》。二十七歲時，精通《俱舍論》。四十年中，精通諸部大乘經論。後來，他與大悲禪師（Dabei Chanshi）、禹跡禪師（Yuji Chanshi）一起參問心要。在博學通達之後，他回到諸暨的法樂寺（Fale Temple）帶領徒眾。當時有老虎來聽他講法，文質撫摩它的頭頂，老虎便離開了。後來，他前往永嘉，正趕上會昌法難，於是隱居在樂成縣的大芙蓉山。他通過胎息來修行。大中時期，佛教復興，太守韋君多次邀請他出山，但他都沒有答應。韋君強行將他抬到床上，擡出州，安置在開元寺（Kaiyuan Temple）居住。信徒們紛紛捐贈財物，重新建造了大佛殿、講堂、房廊和佛像，並抄寫了藏經，一切都非常完備。越州廉使沈貳卿命令他住在呂后山院（Lvhoushan Temple），這裡原本是寧賁禪師（Ningben Chanshi）教化的地方。文質只是住在草菴里。
【English Translation】 English version:
... Realm. Before a year had passed, Emperor Xuanzong ascended the throne and decreed that the temples on Mount Wutai should ordain fifty monks each, and provide them with monastic robes and shawls. The mountain gates were reopened. Zhiyun was appointed as the head of the ten temples, concurrently serving as the chief in charge of the overall construction and offerings at the mountain gates. In the seventh year of the Dazhong era, he traveled around Mount Wutai with monks and laypeople from all directions, holding a grand, unobstructed offering ceremony. After a month, he said to the assembly: 'I wish to rest for a while, allowing this frail body to recuperate, to collect my mind, and to withdraw from the world, assisting everyone in handling affairs. I am no longer capable.' He entrusted the affairs to talented and wise individuals, asking them to continue his work. Thereupon, he sat peacefully in a clean room and passed away. He was seventy-seven years old, with fifty-eight years of monastic life. Commentary: Positions and responsibilities within the Sangha are like the main ropes of a net or the beams of a house. They are essential. The position of 'Zheng' (正) was established during the Yaoqin dynasty, and the position of 'Du' (都) was promoted during the Wei dynasty. During the Northern Qi dynasty, ten administrators were assigned to manage monastic affairs. During the Tang dynasty, the Sangha Registry (僧錄司) was established to appoint officials. These are different from what is commonly heard. Since the Zhenyuan era, Zhiyun was first appointed as the head of the Sangha on Mount Wutai. This is like fish, salt, shellfish, and clams, which people hope someone will protect. Biography of Monk Wenzhi of Mount Lvhoushan in Kuaiji during the Tang Dynasty 釋Wenzhi (釋文質, name of a Buddhist monk), whose secular surname was Zhu, was a distant descendant of Shangqiu, and a native of Xujiang in Quzhou. His uncle was a monk named Weikuan (唯寬, name of a Buddhist monk), who was well-versed in many scriptures and treatises. Weikuan was summoned to Chang'an and resided in Daxingshan Temple. Later, he was summoned again to the inner monastic center and invited to receive the Bodhisattva precepts. Wenzhi followed Weikuan into the palace. At the age of fifteen, he could recite scriptures such as the Lotus Sutra, the Avatamsaka Sutra, and the Vimalakirti Sutra. At the age of twenty-three, he received the full monastic precepts, and within seven days, he could recite the entire precept text. After two summers, he could lecture on the Four-Part Vinaya. At the age of twenty-seven, he was proficient in the Abhidharmakosa. Over forty years, he became well-versed in various Mahayana scriptures and treatises. Later, he consulted with Chan Master Dabei (大悲禪師) and Chan Master Yuji (禹跡禪師) to inquire about the essentials of the mind. After gaining extensive knowledge and understanding, he returned to Fale Temple (法樂寺) in Zhuji to lead his disciples. At that time, a tiger came to listen to his teachings. Wenzhi stroked its head, and the tiger left. Later, he went to Yongjia, where he encountered the Huichang persecution, so he went into seclusion on Great Furong Mountain in Lecheng County. He practiced breath control (胎息). During the Dazhong era, Buddhism was revived, and Prefect Wei repeatedly invited him to come out of seclusion, but he refused. Prefect Wei forcibly carried him onto a bed, carried him out of the state, and placed him in Kaiyuan Temple (Kaiyuan Temple). Believers donated generously, rebuilding the Great Buddha Hall, lecture hall, rooms, corridors, and images, and copying the Tripitaka, everything was complete. Shen Erqing, the surveillance commissioner of Yuezhou, ordered him to reside in Lvhoushan Temple (Lvhoushan Temple), which was originally the place where Chan Master Ningben (寧賁禪師) taught. Wenzhi only lived in a thatched hut.
止。咸通二年十月十四日告眾言別。十五日端坐而化。春秋八十四。僧臘六十二。窆于雲谷建塔。越州刺史段式為行錄焉。
唐明州國寧寺宗亮傳
釋宗亮。姓馮氏。奉化人也。家傍月山而居。后稱月僧焉。亮開成中剃落納法。方事毗尼循於四儀。且無遺行。而云我生不辰。屬會昌之難便隱家山深巖洞穴。大中再造國寧寺。徴選清高者隸名。亮預住持。建州太守李頻為寺碑云。于清心行不污者得二十八人以補其員。廣住持也。律僧宗亮禪僧全祐而已。國寧經藏載加繕寫。躬求正本選紙墨鳩聚嚫施。建造三門藏院諸功德廊宇。皆亮之力焉。晚年專事禪寂不出寺門。處士方干贈詩云。秋水一泓常見底。澗松千尺不生枝。空門學佛知多少。剃盡心華只有師。終於本寺。春秋八十。亮恒與沙門貫霜棲悟不吟數十人。皆秉執清奇好迭為文會。結林下之交。撰岳林寺碑。詩集三百許首讚頌。並行于代。而於福敬二田銳心彌厚焉。亮為江東生羅隱追慕。樂安孫郃最加肯重。著四明郡才名志。序諸儒駿士外。獨云釋宗亮。多為文士先達仿仰焉。
唐越州開元寺曇休傳
釋曇休。字德敷。姓李氏。器度宏廓志行修敕。納法已來未容少缺。習通漸教頗至精微。四分律相部疏宗蔚成淵府。初機請學皆到甚深。休于講
【現代漢語翻譯】 現代漢語譯本：停止記錄。咸通二年十月十四日，他告訴眾人告別。十五日，端坐圓寂。享年八十四歲，僧臘六十二年。安葬在雲谷並建造佛塔。越州刺史段式為他撰寫了行狀。
唐明州國寧寺宗亮傳
釋宗亮，姓馮，是奉化人。家住在月山旁邊，後來被稱為月僧。宗亮在開成年間剃度出家。專心研究毗尼，遵循所有儀軌，沒有絲毫懈怠。他說自己生不逢時，遇到了會昌法難，於是隱居在家鄉的山中，藏身於深巖洞穴。大中年間重建國寧寺，徵召品行清高的人來寺里任職。宗亮也參與住持。建州太守李頻為寺碑撰文說，在清心寡慾、行為端正的人中選拔了二十八人來補充寺院的人員，以擴大住持隊伍。律僧有宗亮，禪僧有全祐。國寧寺的經藏得到重新繕寫。宗亮親自尋找正確的版本，挑選紙墨，募集捐贈，建造三門、藏院以及各種功德廊宇，這些都是宗亮的功勞。晚年專心禪修，不出寺門。處士方干贈詩說：『秋水一泓常見底，澗松千尺不生枝。空門學佛知多少，剃盡心華只有師。』最終圓寂在本寺。享年八十歲。宗亮經常與沙門貫霜、棲悟等數十人一起，都秉持清奇的志向，喜歡輪流舉辦文學聚會，結交林下之交。撰寫了岳林寺碑，詩集有三百多首，讚頌之作，在當時流傳。對於福田和敬田這兩方面，他更加用心。宗亮被江東的生羅隱追慕，樂安的孫郃也對他非常讚賞。在撰寫的《四明郡才名志》中，除了諸位儒士和傑出人士外，特別提到釋宗亮，說他多被文人士大夫所效仿和仰慕。
唐越州開元寺曇休傳
釋曇休，字德敷，姓李。氣度宏大，志向和行為都非常端正。自從出家以來，沒有絲毫懈怠。學習並精通漸教，達到了非常精微的程度。《四分律》和相部疏的宗義，蔚然成淵府。最初前來學習的人，都能學到非常深刻的道理。曇休在講
【English Translation】 English version: Stopped here. On the 14th day of the tenth month of the second year of Xiantong (咸通) (era name), he told the assembly of his farewell. On the 15th day, he passed away in a seated posture. He was eighty-four years old, with sixty-two years as a monk. He was buried in Yungu (雲谷) and a pagoda was built. Duan Shi (段式), the prefect of Yuezhou (越州), wrote his biography.
Biography of Zongliang (宗亮) of Guoning Temple (國寧寺) in Mingzhou (明州) of the Tang Dynasty
The monk Zongliang (宗亮), whose surname was Feng (馮), was a native of Fenghua (奉化). His home was located next to Yue Mountain (月山), and he was later known as the 'Monk of Yue'. Zongliang (宗亮) was tonsured during the Kaicheng (開成) period. He devoted himself to the Vinaya (毗尼), followed all the precepts, and had no shortcomings. He said that he was born at an inauspicious time and encountered the Huichang Persecution (會昌之難), so he went into seclusion in the mountains of his hometown, hiding in deep rock caves. During the Dazhong (大中) period, Guoning Temple (國寧寺) was rebuilt, and those with pure and noble conduct were selected to be assigned to the temple. Zongliang (宗亮) participated in the abbotship. Li Pin (李頻), the prefect of Jianzhou (建州), wrote in the temple stele that twenty-eight people with pure hearts and unblemished conduct were selected to supplement the temple staff in order to expand the abbotship. The Vinaya monk was Zongliang (宗亮), and the Chan monk was Quan You (全祐). The sutra collection of Guoning Temple (國寧寺) was rewritten and added to. Zongliang (宗亮) personally sought out the correct versions, selected paper and ink, and collected donations to build the Three Gates (三門), the Sutra Repository (藏院), and various merit halls and corridors. These were all due to Zongliang's (宗亮) efforts. In his later years, he devoted himself to Chan meditation and did not leave the temple. The recluse Fang Gan (方干) presented a poem saying: 'A pool of autumn water is often seen at the bottom, a thousand-foot ravine pine does not grow branches. How much is known about studying Buddhism in the empty gate, shaving off all the heart flowers, only the master remains.' He eventually passed away in the temple. He was eighty years old. Zongliang (宗亮) often stayed with the monks Guan Shuang (貫霜), Qi Wu (棲悟), and dozens of others, all of whom held lofty aspirations and liked to take turns holding literary gatherings, forming friendships in the forest. He wrote the Yue Lin Temple Stele (岳林寺碑), and his collection of poems, consisting of more than three hundred poems and eulogies, circulated in that era. He was even more devoted to the fields of merit and respect. Zongliang (宗亮) was admired by Luo Yin (羅隱) of Jiangdong (江東), and Sun He (孫郃) of Le'an (樂安) greatly appreciated him. In his 'Record of Talents and Fame of Siming Prefecture' (四明郡才名志), in addition to the scholars and outstanding people, he specifically mentioned the monk Zongliang (宗亮), saying that he was often imitated and admired by literary figures and dignitaries.
Biography of Tanxiu (曇休) of Kaiyuan Temple (開元寺) in Yuezhou (越州) of the Tang Dynasty
The monk Tanxiu (曇休), whose style name was Defu (德敷) and surname was Li (李), had a grand demeanor and his aspirations and conduct were very upright. Since becoming a monk, he had not been negligent in the slightest. He studied and mastered the Gradual Teachings (漸教), reaching a very subtle level. His understanding of the Four-Part Vinaya (四分律) and the doctrines of the Xiangbu School (相部疏宗) became a vast and profound treasury. Those who initially came to study could learn very profound principles. Tanxiu (曇休) lectured on
訓之餘紏繩寺任。伊寺者梁所創。年涉四百雖觀閣巋然。且㯫棁傾弛。休革故有方。締構無隙。特加壯麗輪焉奐焉。又護國經樓迨諸棟宇悉見鼎新。次以寺之門樓也。則長安四年故曇一律師之經始也。既而頹廢仍重整覆。一同創製。復慊永徽中康僧會法師應身堂座卑庳。乃募人厘變舊規。咸通年中也。休之一言檀信響應。后終於住寺。今之大善伽藍是也。
唐雅州開元寺智廣傳
釋智廣。姓崔氏。不知何許人也。德瓶素完道根惟固。化行洪雅特顯奇蹤。凡百病者造之。則以片竹為杖指其痛端。或一撲之無不立愈。至有𤼣者則起。跛者則奔。其他小疾何足言哉。乾寧初王氏始定成都。雅郡守羅(亡名)罷任。攜廣來謁蜀主。王氏素知奇術。唯呼為聖師焉。先是咸通中南蠻王及坦綽來圍成都府幾陷。時天王現沙門形高五丈許。眼射流光。蠻兵即退。故蜀人于城北寶曆寺。立五丈僧相。后為牛尚書預毀。次兵火相仍。唯懼毗沙門之頹圮耳。王氏乃語廣曰。郎之異術道德動人。乘此可料理天王否。往吳尚書行魯曾夢令修吾像。方事經營。除書忽到請法力成之。廣唯其命徙就天王閣下。居一隅小榻而已。翌日病者填噎其門。日收所施二十萬至三十萬錢。又發言勸人出材木。浹旬皆運至堆積。令三綱掌管焉。初廣在雅
【現代漢語翻譯】 現代漢語譯本： 訓公被委任管理紏繩寺。這座寺廟是梁朝建立的，歷經四百多年，雖然觀閣依然聳立，但柱子和屋樑已經傾斜破敗。訓公革除舊弊，採用新的方法，建造得沒有一絲縫隙，特別加以壯麗的修繕。又將護國經樓以及所有的棟樑房屋全部更新。接下來是寺廟的門樓，那是長安四年由故曇一律師開始建造的。後來倒塌荒廢，又重新整修恢復，如同初次建造一樣。他還認為永徽年間康僧會法師應身堂的座位低矮狹小，於是募集人們改變舊的規格，那是咸通年間的事情。訓公一句話，信徒們紛紛響應。後來他最終住在寺廟裡，就是現在的大善伽藍。
唐雅州開元寺智廣傳
釋智廣，姓崔，不知道是哪裡人。他的德行像瓶子一樣完整，道根非常穩固。他的教化在洪雅一帶傳播，特別顯現出奇異的軌跡。凡是生病的人來找他，他就用一片竹子當做枴杖，指著疼痛的地方，或者用竹杖敲打一下，沒有不能立刻痊癒的。甚至有癱瘓的人也能站起來，跛腳的人也能奔跑。其他的小病又算得了什麼呢？乾寧初年，王氏剛開始平定成都，雅州郡守羅（名字已失）被罷免，帶著智廣來拜見蜀主。王氏一向知道智廣有奇異的法術，只稱呼他為『聖師』。在此之前，咸通年間，南蠻王和坦綽來圍攻成都府，幾乎要攻陷。當時天王顯現出沙門的形象，身高五丈左右，眼睛射出光芒，蠻兵就退卻了。所以蜀人在城北的寶曆寺，建立了五丈僧的塑像。後來被牛尚書預先毀掉了。之後兵火相繼，人們只擔心毗沙門（Vaishravana）的頹廢倒塌。王氏就對智廣說：『您的奇異法術和道德感動人心，趁此機會可以料理天王的事情嗎？』之前吳尚書做夢，夢到魯曾命令他修繕我的塑像，正要開始經營，朝廷的任命書忽然來到，請他用法力來完成這件事。智廣聽從了他的命令，搬到天王閣下，住在一個角落的小床上。第二天，病人就擠滿了他的門前，每天收到的佈施有二三十萬錢。他又發言勸人捐獻木材，不到十天，木材都運到堆積起來了，他命令三綱掌管這些木材。當初智廣在雅州
【English Translation】 English version: Master Xun was appointed to manage Jiusheng Temple. This temple was founded in the Liang Dynasty, and after more than four hundred years, although the Guange Pavilion still stood tall, the pillars and beams were already tilted and dilapidated. Master Xun eradicated the old malpractices and adopted new methods, constructing it without a single gap, and adding magnificent renovations. He also renovated the Huguo Sutra Pavilion and all the beams and houses. Next is the temple's gate tower, which was started by the late Lawyer Tan Yi in the fourth year of Chang'an. Later it collapsed and was abandoned, and then it was renovated and restored, just like the first construction. He also felt that the seat of Dharma Master Kang Senghui's Ying Shen Hall was low and narrow during the Yonghui period, so he raised funds to change the old specifications, which was in the Xiantong period. Master Xun's words were echoed by believers. Later, he finally lived in the temple, which is now the Dasan Sangharama.
Biography of Zhiguang of Kaiyuan Temple in Yazhou, Tang Dynasty
釋智廣(Shì Zhìguǎng, a Buddhist monk), whose surname was Cui, did not know where he was from. His virtue was as complete as a bottle, and his roots in the Dharma were very firm. His teachings spread in Hongya, especially showing strange traces. Whenever sick people came to him, he would use a piece of bamboo as a cane, pointing to the painful area, or tapping it with the bamboo cane, and there was no one who could not be cured immediately. Even the paralyzed could stand up, and the lame could run. What are other minor illnesses worth mentioning? At the beginning of Qianning, when the Wang family first settled Chengdu, Luo (name lost), the prefect of Yazhou, was dismissed and brought Zhiguang to see the Lord of Shu. The Wang family always knew that Zhiguang had strange magic, and only called him 'Holy Teacher'. Before this, in the Xiantong period, the Nanman King and Tan Zhuo came to besiege Chengdu Prefecture, almost capturing it. At that time, the Heavenly King appeared in the form of a Shramana, about five zhang (丈, ancient Chinese unit of length, approx. 3.3 meters) tall, with light shining from his eyes, and the barbarian soldiers retreated. Therefore, the people of Shu built a statue of a five-zhang monk in Baoli Temple in the north of the city. Later, it was destroyed in advance by Minister Niu. After that, the soldiers and fires continued, and people only worried about the collapse of Vaishravana (毗沙門, guardian deity of Buddhism). The Wang family said to Zhiguang: 'Your strange magic and virtue move people's hearts, can you take this opportunity to take care of the Heavenly King's affairs?' Before, Minister Wu dreamed that Lu Zeng ordered him to repair my statue, and he was about to start operating, when the imperial appointment suddenly arrived, asking him to use his magic power to complete this matter. Zhiguang obeyed his orders and moved to the Heavenly King's Pavilion, living in a small bed in a corner. The next day, the sick filled his door, and the alms he received daily amounted to two to three hundred thousand coins. He also spoke to persuade people to donate wood, and within ten days, the wood was transported and piled up, and he ordered the three Gangs to manage the wood. In the beginning, Zhiguang was in Yazhou
郡本寺羯帝神堂內居其半室。低門苫蓐不許女人到門。唯有一竹箜子。每齋受嚫二十文必投箜內滿。則置之佛殿。聲鐘集眾自他平等分之。常日俗家請齋亦體廣意。止施二十文。凈飯菜豉汁此外不許一物。嚫多不取。食畢而去。亦無辭告。其後益加神驗。或遇病者一摑一叱皆起。或令燒紙緡掇散飲食。或遇甚痛惱者。捩紙蘸水貼之亦差。光化元年修天王閣。向畢乃循江瀆池咒食飼魚。經夜其魚二尺已上。萬億許皆浮水面而殞。聊躡流水救十千魚生忉利同也。
唐鄜州寶臺寺法藏傳
釋法藏。不詳氏族。厥性方正好行惠物。嘗于葦川化眾造寺。佛殿僧坊一皆嚴麗。雕刻華蘤。鄜畤命為壯觀。藏偶病篤暴終至一精廬。七寶莊嚴非世所有。門外有僧梵貌且奇特。倡言曰。法藏汝造伽藍不無善報。奈何於三寶物有互用之愆。何從洗雪。藏首露之。僧曰。汝但繕寫金剛般若經。恒業受持豈不罪銷。亦可延乎壽命。言訖而蘇。自躬抄度其經午夜口誦。藏終時年一百一十歲云。雕陰人至今信重焉。
唐五臺山海云傳(守節)
釋海云。未詳氏族鄉里。來游聖蹟。始於南臺側選峭絕峰巒幽僻林谷而特居之。其刻苦玩道儉而難遵。從其游者寡而無眾。迨其入滅。門人守節淘灑舍利。起塔焉。昔傳云是普賢菩薩應
【現代漢語翻譯】 現代漢語譯本 郡本寺羯帝神堂內居住在半間屋子裡。低矮的門上覆蓋著草蓆，不允許女人靠近。只有一隻竹製的箜篌（一種樂器）。每次接受佈施二十文錢，必須投入箜篌內，滿了就放到佛殿上。敲鐘召集眾人，大家平等地分這些錢。平時有俗家請齋飯，也體現這種廣博的意願，只施捨二十文錢，加上乾淨的飯菜和豆豉湯，此外不接受任何東西。佈施多了也不要。吃完飯就離開，也不道謝。後來，他的神異更加靈驗。有人生病，他打一下或呵斥一聲，病就好了。或者讓人燒紙錢，撿起散落的食物。或者遇到非常痛苦的人，他把紙擰成條，蘸水貼在患處，病也好了。光化元年（唐昭宗年號）修建天王閣，完工後，他沿著江河水池唸咒語餵魚。經過一夜，兩尺以上的魚，數以萬億計，都浮在水面上死了。稍微順著流水救活一萬條魚，就如同往生到忉利天（佛教欲界六天之一）一樣。 唐鄜州寶臺寺法藏傳 釋法藏（僧人名），不清楚他的姓氏和家族。他天性正直，喜歡施捨財物。曾經在葦川勸化眾人建造寺廟，佛殿和僧房都非常莊嚴華麗，雕刻著精美的花朵。鄜畤（地名）稱讚這座寺廟是當地的壯觀景象。法藏偶然得了重病，突然去世，靈魂到了一個精美的住所，用七寶裝飾，不是世間所有的。門外有一個僧人，相貌是梵僧的樣子，而且非常奇特，他說：『法藏，你建造伽藍（寺廟）不會沒有好的報應。但是，你挪用了三寶（佛、法、僧）的財物，犯了過錯，要如何洗清罪過？』法藏低頭認錯。僧人說：『你只要繕寫《金剛般若經》（佛教經典），經常誦讀受持，罪過不就消除了嗎？也可以延長壽命。』說完，法藏就甦醒了。他親自抄寫這部經，每天中午和晚上都口誦。法藏去世時一百一十歲。雕陰（地名）人至今仍然非常信重他。 唐五臺山海云傳(守節) 釋海云（僧人名），不清楚他的姓氏和籍貫。他來遊歷佛教聖地，最初在南臺旁邊選擇險峻的山峰和幽靜的山谷居住。他刻苦修行，遵守難以遵守的節儉之道。跟隨他遊學的人很少，沒有形成大的群體。等到他圓寂后，他的弟子守節淘洗了他的骨灰，建造了塔來供奉。過去傳說他是普賢菩薩（佛教四大菩薩之一）的應化身。
【English Translation】 English version He lived in half a room inside the Katideva Shrine of the Junben Temple. The low door was covered with straw mats, and women were not allowed to approach. There was only a bamboo konghou (a type of musical instrument). Each time he received twenty coins in alms, he would put them into the konghou. When it was full, he would place it in the Buddha hall. He would ring the bell to gather the people, and everyone would divide the money equally. Usually, when lay families invited him for a vegetarian meal, he would also embody this broad intention, only offering twenty coins, along with clean rice, vegetables, and fermented soybean soup. He would not accept anything else. After eating, he would leave without saying goodbye. Later, his divine powers became even more evident. If someone was sick, he would slap them or scold them, and they would recover. Or he would have people burn paper money and pick up the scattered food. Or if someone was in great pain, he would twist paper into a strip, dip it in water, and stick it on the affected area, and the pain would be relieved. In the first year of Guanghua (reign title of Emperor Zhaozong of Tang Dynasty), when the Heavenly King Pavilion was being built, after it was completed, he walked along the rivers and ponds, chanting mantras and feeding the fish. After one night, tens of millions of fish, two feet or more in length, floated to the surface and died. Slightly rescuing ten thousand fish along the flowing water is the same as being reborn in Trayastrimsa (one of the six heavens of desire in Buddhism). Biography of Fazang of Baotai Temple in Fuzhou during the Tang Dynasty The monk Shifazang (monk's name), his surname and family are unknown. He was righteous by nature and liked to give alms. He once transformed the masses in Weichuan to build a temple. The Buddha hall and monks' quarters were all magnificent and beautiful, with carved flowers. Fuzhi (place name) praised the temple as a spectacular sight. Fazang suddenly fell seriously ill and died suddenly, his soul went to an exquisite residence, decorated with seven treasures, not of this world. Outside the door was a monk, with the appearance of a Brahmin monk, and very peculiar, he said: 'Fazang, your construction of the Sangharama (temple) will not be without good retribution. However, you misappropriated the property of the Three Jewels (Buddha, Dharma, Sangha), committed a mistake, how to wash away the sin?' Fazang bowed his head and admitted his mistake. The monk said: 'You only need to transcribe the Diamond Sutra (Buddhist scripture), and constantly recite and uphold it, will not the sin be eliminated? You can also extend your life.' After speaking, Fazang woke up. He personally transcribed this scripture, reciting it every noon and night. Fazang died at the age of one hundred and ten. The people of Diaoyin (place name) still believe in him very much today. Biography of Haiyun of Mount Wutai during the Tang Dynasty (Shoujie) The monk Shihaiyun (monk's name), his surname and origin are unknown. He came to visit the Buddhist holy sites, initially choosing steep peaks and secluded valleys next to the South Terrace to live in. He practiced diligently, adhering to the difficult path of frugality. Few people followed him, and he did not form a large group. When he passed away, his disciple Shoujie washed his ashes and built a pagoda to enshrine them. It was said in the past that he was an incarnation of Samantabhadra Bodhisattva (one of the four great bodhisattvas in Buddhism).
身也。門人守節即高力士之子也。從師墨儉。有進無退。云示之曰。上都有臥倫禪師者。雖云隱晦而實闡揚六祖印持。一時難測。化導之方若尸鳩之七子均養也。汝急去從之。及見倫扣擊未幾。告云。汝師海云入滅已。節稟聽斯言荼蓼情苦。遂奔赴如其言矣。乃繼武接跡盛化相耒。迨將示滅。愁雲鬱結鬼神悲號。有塔存焉。
系曰。海云是普賢應身非耶。通曰。菩薩下化弗拘定相。應以比丘即現說法。若然何亂文殊境使主伴不分乎。通曰。若如所問凡夫分矣。聖人豈以我所求乎。
唐五臺山佛光寺法興傳
釋法興。洛京人也。七歲出家不參流俗。執巾提盥罔憚勤苦。諷念法華年周部帙。又誦凈名經匪逾九旬。戒律軌儀有持無犯。來尋聖蹟樂止林泉。隸名佛光寺。節操孤穎所沾利物。身不主持付屬門人。即修功德建三層七間彌勒大閣高九十五尺。尊像七十二位。聖賢八大龍王罄從嚴飾。臺山海眾異舌同辭。請充山門都焉。蓋從其統攝。規範準繩和暢無爭故也。大和二年春正月聞空有聲云。入滅時至。兜率天眾今來迎導。於是洗浴梵香端坐入滅。建塔于寺西北一里所。
唐五臺山行嚴傳
釋行嚴。榮陽人也。家襲簪組業嗣典墳。嚴稟庭誥以周旋。約成器能而濟用。內要隨計。俄發宿緣。因
聞妙莊嚴王經品白父母求出塵勞。堂親抑禁略無卻退。既而削飾去華。年充納戒諸方問道綽有餘能。聞五臺山文殊應現凡聖交蹤。乃登游而隸名斯地。自爾一成慕學三教偕明。談論天人之際。聽者茫昧不知區域之內外耶。王公大人靡不迴向。大和中多行激勸俾營福焉。自設大供日計千人。聞見之流皆鳴指讚歎曰。行合解通世之希寶也。助道之法當如是修。以大中三年右脅而滅。建塔寺西一里云。
唐五臺山佛光寺愿誠傳
釋愿誠。姓宋氏。望本西河家襲素風。浚流遠派不揚。胄緒祖考不書。母陰氏夜夢庭樹對發千華余華尋謝。獨結一果。乃覺有孕。母啟願心得娠男子足矣。十月臨蓐果如其望。立字曰愿誠。后志存小字不訓法名者。遵慈母之意也。誠少慕空門。雖為官學生已有息塵之志。迨棲金地禮行嚴為師。嚴即儒宗圭璋釋氏師子也。一旦謂誠曰。汝神情朗秀。宜於山中精勤效節。可不務乎。大和三年落髮。五年具戒。先誦諸經悉皆精練行人屬耳道望日隆。無何會昌中隨例停留唯誠志不動搖。及大中再崇釋氏選定僧員。誠獨為首矣。遂乃重尋佛光寺。已從荒頓。發心次第新成。美聲洋洋聞于帝聽。飆馳聖旨云降紫衣。后李氏奄有並門。遐奉文殊躬游聖地。睹其令范撫手愜懷。表聞唐天子。相繼乃賜大師號
【現代漢語翻譯】 現代漢語譯本 聞愿誠傳，他自幼便聽聞妙莊嚴王經（Saddharmasmṛtyupasthāna Sūtra），一心向往出離塵世。然而，他的父母和親族極力阻止，不讓他如願。但他意志堅定，最終還是剃度出家，去除華麗的裝飾。成年後，他受具足戒，四處參學問道，學識淵博，能力出衆。他聽聞五臺山是文殊菩薩（Mañjuśrī）應化顯現之地，凡聖交匯，便前往五臺山，並將自己的名字登記在冊。自此以後，他一心向佛，精通儒釋道三教。他所講的天人之事，聽者往往感到茫然，不知所云。但王公大臣們無不歸心向佛。唐朝大和年間，他積極勸人廣種福田，設立大型齋供，每日供養千人。凡是聽聞或親眼見到的人，都讚歎不已，說他的修行既符合佛理，又能融會貫通，是世間難得的珍寶。助益修道的方法，就應當像他這樣。大中三年，他右脅臥逝，人們在他的寺廟西邊一里處建塔紀念他。
唐五臺山佛光寺愿誠傳
釋愿誠，俗姓宋氏，祖籍西河，家風淳樸。雖然家世淵源流長，但他不事張揚；祖先的功績，也未見記載。他的母親陰氏，夜裡夢見庭院中的樹木，相對開放出千朵鮮花，但其餘的花朵很快凋謝，只結出一顆果實。醒來后，她感到自己懷孕了。她祈願說，如果能懷上一個男孩，那就足夠了。十月懷胎，果然如她所愿，生下一個男孩，取名為愿誠。後來，他立志出家，沒有使用小名，而是遵從慈母的意願，以愿誠為法名。愿誠從小就嚮往空門，雖然身為官學生，卻已經有了息滅塵世煩惱的志向。後來，他棲身佛寺，禮拜嚴為師，修行非常嚴格。嚴是一位精通儒學的傑出人才，也是佛教中的獅子。有一天，嚴對愿誠說：『你神情清朗秀逸，應該在山中精進修行，努力傚法聖賢。』大和三年，愿誠剃度出家；五年後，受具足戒。他先是誦讀各種經典，全部精通熟練，聽者無不側耳傾聽，他的道行和聲望也日益增長。會昌年間，佛教受到限制，寺廟被關閉，僧人被勒令還俗，但願誠的志向始終沒有動搖。到了大中年間，佛教再次興盛，朝廷選定僧人，愿誠是其中最傑出的一位。於是，他重新尋訪佛光寺，發現寺廟已經荒廢破敗。他發心逐步修復寺廟，美名遠揚，傳到皇帝的耳中。皇帝下旨賜予他紫衣。後來，李氏佔據并州，遙奉文殊菩薩，親自前往五臺山朝拜。他看到愿誠的德行風範，非常欽佩，便上表稟告唐朝皇帝，皇帝於是賜予愿誠大師的稱號。
【English Translation】 English version Hearing of the Wonderful Adornment King Sutra (Saddharmasmṛtyupasthāna Sūtra), he sought to escape the toils of the world. His parents and relatives restrained him, offering no retreat. Eventually, he shaved his head and abandoned adornments. Upon reaching adulthood, he received the precepts and sought the Way in various places, possessing ample ability. Hearing that Mañjuśrī (Mañjuśrī) manifested on Mount Wutai, with traces of both the ordinary and the holy, he ascended and registered his name there. From then on, he devoted himself to learning, mastering the three teachings (Confucianism, Buddhism, and Taoism). His discussions of matters concerning gods and humans left listeners bewildered, unsure whether they pertained to the inner or outer realms. Princes and great men all turned towards him. During the Dahe era (Tang Dynasty), he actively encouraged people to cultivate blessings, establishing grand offerings that served a thousand people daily. Those who heard and saw him praised him, saying, 'His conduct aligns with understanding, a rare treasure in the world. The method of assisting the Way should be cultivated in this manner.' In the third year of the Dazhong era, he passed away lying on his right side. A pagoda was built one li (Chinese mile) west of the temple in his memory.
The Biography of Yuan Cheng of Foguang Temple on Mount Wutai, Tang Dynasty
The monk Yuan Cheng, whose surname was Song, hailed from Xihe, where his family maintained a simple and virtuous tradition. Although his lineage was long and distinguished, he did not boast of it; the merits of his ancestors were not recorded. His mother, Yin, dreamt one night that the trees in the courtyard blossomed with a thousand flowers, but the other flowers quickly withered, leaving only one fruit. Upon awakening, she felt that she was pregnant. She prayed, 'If I can conceive a son, that will be enough.' In the tenth month, she gave birth to a boy as she had wished, and he was named Yuan Cheng. Later, he resolved to leave home and did not use his childhood name, but followed his mother's wishes and used Yuan Cheng as his Dharma name. Yuan Cheng admired the emptiness of the Dharma from a young age. Although he was a government student, he already had the aspiration to extinguish the defilements of the world. Later, he resided in a Buddhist temple, where he practiced diligently under the guidance of his teacher, Yan. Yan was a brilliant scholar of Confucianism and a lion of Buddhism. One day, Yan said to Yuan Cheng, 'Your spirit is bright and clear. You should diligently cultivate virtue in the mountains. Can you not strive for this?' In the third year of the Dahe era, Yuan Cheng shaved his head and left home; five years later, he received the full precepts. He first recited the various sutras, mastering them all. Listeners lent their ears, and his virtue and reputation grew daily. During the Huichang era, when Buddhism was suppressed, temples were closed, and monks were ordered to return to lay life, Yuan Cheng's resolve never wavered. In the Dazhong era, when Buddhism flourished again, the court selected monks, and Yuan Cheng was the most outstanding among them. Therefore, he revisited Foguang Temple, finding it desolate and dilapidated. He vowed to gradually restore the temple, and his good name spread far and wide, reaching the ears of the emperor. The emperor issued an edict bestowing upon him a purple robe. Later, the Li family occupied Bingzhou, remotely venerated Mañjuśrī (Mañjuśrī), and personally visited Mount Wutai to pay homage. Seeing Yuan Cheng's virtuous conduct, he was deeply impressed and submitted a memorial to the Tang emperor, who then bestowed upon Yuan Cheng the title of Great Master.
圓相也。就加山門都檢校。光啟三載羞饌命僧舍衣投施。鐘聲引眾悉至齋堂。右脅曲肱寂然長往。建塔樹碑寺之西北一里也。
後唐五臺山王子寺誠慧傳
釋誠慧。元禮之宗盟祖派。蔚州靈丘之故邑。父母深信注意清涼。因瞻大聖之容。乃乞興邦之子。既而有孕。遂誕賢童。才當丱年器𠏉天假。自詣臺山永為佛子。時真容殿釋法順睹其俊哲。化以苦空。勸舍俗衣令披法服。暨登具足尤習毗尼。自後孤遊溪谷多處林泉。有王子寺僧湛崇等。請居茲寺。慧主任之。餘暇內外典教靡舍斯須。供贍精嚴非不勤恪。恒轉華嚴經數盈百部。每至卷終懇發願曰。以我捧經之手。救彼苦惱之人。而屬武皇與梁太祖日尋干戈中原未定。武皇中流矢。創痛楚難任。思憶慧師翹想焚香。痛苦乃息遙飛雁帛遠達雞園。命下重巒迎歸丹闕。武皇躬拜感謝慈悲。便號國師矣。后乞歸本寺。金峰顯耀玉樹相依。九州之珍寶皆來。百寺之樓臺普建。莊宗即位詔賜紫衣。次宣師號。慧堅不受。帝復宣。厥後再朝天闕更極顯榮。受恩一月卻返五臺。同光三年乙酉歲十二月。囑累門人廷圭曰。吾今化緣將畢。為吾進遺表達于宸聽。宜各努力理無相代。言訖入丈室右脅而終也。俗齡五十。僧臘三十。帝聞惻愴。遣高品監護喪筵。仍敕賜祭三朝。火燼
【現代漢語翻譯】 現代漢語譯本 圓相（佛教術語，象徵圓滿的圖），就在加山門擔任都檢校（官職名）。光啟三年，他拿出自己的衣物供養僧眾。鐘聲響起，眾人來到齋堂。他右脅而臥，寂然離世。人們為他建塔立碑，在寺廟西北一里處。
後唐五臺山王子寺誠慧傳
釋誠慧，是元禮的宗盟祖派的傳人。他是蔚州靈丘人。他的父母深信佛法，一心向往清涼山（五臺山的別稱）。因為瞻仰大聖（文殊菩薩）的容貌，祈求能生一個興邦立業的兒子。不久他的母親就懷孕了，生下誠慧這個賢良的孩童。他年紀輕輕就顯露出非凡的才能。他親自前往五臺山，立志成為一名佛子。當時真容殿的釋法順看到他聰慧過人，便用苦空之理來教化他，勸他捨棄世俗的衣物，穿上僧人的法服。等到他受了具足戒后，尤其精通毗尼（戒律）。之後他獨自遊歷于溪谷，常住在山林泉水之間。王子寺的僧人湛崇等人，邀請他到寺中居住，誠慧便擔任了寺院的主持。他利用空閑時間研習內外典籍，片刻也不懈怠。他供養僧眾，精進嚴謹，非常勤奮。他經常誦讀《華嚴經》，誦讀的次數超過百部。每次誦經完畢，他都懇切地發願說：『愿我捧經的手，能夠救度那些受苦受難的人。』當時正值武皇（後唐莊宗李存勖）與梁太祖（後梁太祖朱溫）連年征戰，中原地區尚未安定。武皇在戰爭中被箭射中，傷痛難忍。他思念誠慧法師，遙望焚香祈禱。他的痛苦隨即減輕。他派人帶著書信，遠赴五臺山。下令將誠慧法師迎回都城。武皇親自拜見，感謝他的慈悲。於是封他為國師。後來誠慧法師請求回到本寺。金峰（五臺山金閣峰）顯現祥瑞，玉樹（比喻誠慧法師）相互輝映。九州的珍寶都彙集於此，百座寺廟的樓臺普遍興建。莊宗即位后，下詔賜予他紫衣。接著又要授予他師號，誠慧堅決不接受。皇帝再次下詔。之後誠慧法師再次朝見皇帝，更加顯赫榮耀。享受了一個月的恩寵后，他返回五臺山。同光三年乙酉年十二月，他囑咐弟子廷圭說：『我今生的緣分將盡。你為我進獻遺表，稟告皇帝。你們各自努力修行，生死之事無人可以代替。』說完，他進入丈室，右脅而臥，安詳圓寂。世俗年齡五十歲，僧臘三十年。皇帝聽聞后非常悲痛，派遣高品官員監護喪事，並下令賜祭三天。火化后
【English Translation】 English version A complete circle (a Buddhist term symbolizing perfection). He served as the Du Jianxiao (an official title) at Jia Mountain Gate. In the third year of Guangqi, he offered his own clothes to the monks. When the bell rang, everyone came to the dining hall. He lay on his right side and passed away peacefully. A pagoda and a stele were built for him, one li northwest of the temple.
Biography of Cheng Hui of Wangzi Temple on Mount Wutai in the Later Tang Dynasty
釋Cheng Hui was a descendant of the Yuanli lineage. He was from Lingqiu in Weizhou. His parents deeply believed in Buddhism and longed for Qingliang Mountain (another name for Mount Wutai). Because they admired the appearance of the Great Sage (Manjushri Bodhisattva), they prayed for a son who could bring prosperity to the country. Soon after, his mother became pregnant and gave birth to Cheng Hui, a virtuous child. At a young age, he showed extraordinary talent. He went to Mount Wutai himself, determined to become a Buddhist disciple. At that time, Shi Fashun of the True Appearance Hall saw his intelligence and used the principles of suffering and emptiness to teach him, persuading him to give up worldly clothes and wear the robes of a monk. After he received the complete precepts, he became particularly proficient in Vinaya (discipline). Afterwards, he traveled alone in valleys and often lived among forests and springs. The monks Zhan Chong and others from Wangzi Temple invited him to live in the temple, and Cheng Hui became the abbot of the temple. He used his spare time to study internal and external scriptures, never slacking off. He supported the monks, was diligent and rigorous, and very hardworking. He often recited the Avatamsaka Sutra, reciting it more than a hundred times. Each time after reciting the sutra, he earnestly made a vow: 'May my hands that hold the sutra be able to save those who suffer.' At that time, Emperor Wu (Li Cunxu, Emperor Zhuangzong of the Later Tang Dynasty) and Emperor Taizu of Liang (Zhu Wen, Emperor Taizu of the Later Liang Dynasty) were fighting for years, and the Central Plains had not yet been stabilized. Emperor Wu was shot by an arrow in the war, and the pain was unbearable. He missed Dharma Master Cheng Hui and prayed by burning incense from afar. His pain was immediately reduced. He sent someone with a letter to Mount Wutai. He ordered Dharma Master Cheng Hui to be welcomed back to the capital. Emperor Wu personally met him and thanked him for his compassion. So he named him the National Teacher. Later, Dharma Master Cheng Hui requested to return to his temple. The Golden Peak (Golden Pavilion Peak of Mount Wutai) showed auspicious signs, and the jade trees (a metaphor for Dharma Master Cheng Hui) reflected each other. The treasures of the Nine Provinces gathered here, and the towers of hundreds of temples were built everywhere. After Emperor Zhuangzong ascended the throne, he issued an edict to grant him a purple robe. Then he wanted to grant him the title of Master, but Cheng Hui resolutely refused. The emperor issued another edict. Afterwards, Dharma Master Cheng Hui visited the emperor again, becoming even more prominent and glorious. After enjoying a month of favor, he returned to Mount Wutai. In December of the third year of Tongguang (the year Yiyou), he instructed his disciple Tinggui: 'My karmic affinity in this life is coming to an end. You present my posthumous memorial to the emperor. You should each strive to cultivate, and no one can replace you in matters of life and death.' After saying this, he entered his room, lay on his right side, and passed away peacefully. His secular age was fifty, and his monastic age was thirty. The emperor was very saddened upon hearing this, and sent high-ranking officials to supervise the funeral arrangements, and ordered a three-day memorial service. After cremation
五色骨存。收取捨利而起塔焉。謚曰法雨塔曰慈雲也。
宋高僧傳卷第二十七 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第二十八
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
興福篇第九之三(正傳十五人附見一人)
後唐洛陽中灘浴院智暉傳
釋智暉。姓高氏。咸秦人也。權輿總角萌離俗之心。不狎童遊動循天分。欻遇圭峰溫禪師。氣貌瑰偉虛心體道。趨其門者淑慝旌別矣。謂暉曰。子實材器多能之士也。請祈攝受。二十登戒。風骨聳拔好尚且奇。山中闃然曾無他事。唯鉤索藏教禪律亙通日。誦百千言義味隨嚼。聞佛許一時外學。頗精吟詠得騷推之體。翰墨工外小筆尤嘉。粉壁興酣雲山在掌。恒言。吾慕僧珍道芬之六法。恨不與同時。對壁連圖各成物象之生動也。然真放達之士哉。或振錫而游縱觀山水。或躡屩而至歷覽市朝。意住則留興盡而去。或東林入社。或南嶽經行。悟宗旨于曹溪。寧勞一宿。訪神仙于阮洞。擬到三清。事以志求時無虛度。此外採藥于山谷。救病于旅僧。惟切利他心無別務。洎梁乾化四年。自江表來於帝京。顧諸梵宮無所不備。唯溫室洗雪塵垢事有闕焉。居於洛洲鑿戶為室。界南北岸葺數畝之宮。示以標榜。召其樂福業
【現代漢語翻譯】 發現五色骨骼，收集舍利並建造佛塔，謚號為法雨塔，又名慈雲塔。
《宋高僧傳》卷第二十七 大正藏第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第二十八
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
興福篇第九之三（正傳十五人，附見一人）
後唐洛陽中灘浴院智暉傳
釋智暉，姓高氏，咸秦（地名）人。自幼年時期就萌生了出世之心，不與同齡兒童嬉戲，一舉一動都遵循天性。偶然遇到了圭峰溫禪師（人名），禪師氣度不凡，虛心求道，前往他門下的人，好壞都能明顯區分。溫禪師對智暉說：『你確實是才華橫溢、多才多藝的人才，請允許我收你為徒。』二十歲時受戒，風骨挺拔，愛好也與衆不同。山中寂靜無事，只是廣泛研習佛經、禪宗和戒律，每天誦讀成百上千的文字，細細品味其中的含義。聽說佛允許學習一時期的外學，便精通吟詠，掌握了《楚辭》的風格。擅長書法，尤其擅長小楷。在粉墻上興致勃勃地作畫，雲山彷彿就在掌握之中。他常說：『我仰慕僧珍（人名）和道芬（人名）的六法（繪畫理論），遺憾不能與他們同時代。』對著墻壁連續作畫，各自都栩栩如生。真是個真誠灑脫的人啊！有時拄著錫杖遊歷，縱情觀賞山水；有時穿著木屐前往，遍覽城市鄉村。心有所屬就留下，興致盡了就離去。有時加入東林寺的社團，有時在南嶽山修行。在曹溪（地名）領悟禪宗宗旨，不願在那裡停留一宿。到阮洞（地名）尋訪神仙，想要到達三清（道教）。做事以實現志向為目標，時間沒有虛度。此外，還在山谷中採藥，救治生病的僧人，一心一意地利益他人，沒有其他事務。到了梁乾化四年，從江表（長江以南地區）來到帝京（都城）。看到各座寺廟都應有盡有，唯獨缺少溫室，用來洗去塵垢，於是就在洛洲（地名）鑿開洞穴作為浴室，在南北兩岸修建了幾畝地的宮殿，以此作為標誌，召集樂福業（人名）等。
【English Translation】 Five-colored bones were found. The relics were collected and a pagoda was built, posthumously named the Dharma Rain Pagoda, also known as the Compassionate Cloud Pagoda.
Song Dynasty Biographies of Eminent Monks, Volume 27 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks
Song Dynasty Biographies of Eminent Monks, Volume 28
Compiled by Imperial Order by Zanning, the Purple-Robed Shramana, Master Tonghui of Tianshou Temple on the Left Street of the Song Dynasty
Chapter 9.3 on Promoting Blessings (15 Main Biographies, 1 Attached Biography)
Biography of Zhihui of Zhongtan Bathhouse in Luoyang, Later Tang Dynasty
釋Zhihui, whose surname was Gao, was a native of Xianqin (place name). From his early years, he harbored a mind to renounce the world, not playing with children of his age, and his every move followed his natural disposition. He happened to meet Chan Master Wen of Guifeng (person name), whose demeanor was extraordinary and who humbly sought the Way. Those who went to his door, whether good or bad, could be clearly distinguished. Chan Master Wen said to Zhihui, 'You are indeed a talented and versatile person. Please allow me to accept you as a disciple.' He took the precepts at the age of twenty, his bearing was tall and outstanding, and his hobbies were also unique. In the quiet mountains, there was nothing else to do but extensively study the Buddhist scriptures, Chan teachings, and precepts. He recited hundreds and thousands of words every day, carefully savoring their meaning. Hearing that the Buddha allowed the study of external learning for a time, he became proficient in chanting and mastered the style of the 'Chu Ci' (an ancient style of Chinese poetry). He was skilled in calligraphy, especially in small regular script. He painted enthusiastically on the whitewashed walls, and the clouds and mountains seemed to be in his grasp. He often said, 'I admire the six principles of painting of Sengzhen (person name) and Daofen (person name), and I regret that I cannot be in the same era as them.' He painted continuously on the walls, each painting vividly lifelike. He was truly a sincere and unrestrained person! Sometimes he traveled with a staff, indulging in the scenery of mountains and rivers; sometimes he went with clogs, visiting cities and villages. He stayed where his heart belonged and left when his interest was exhausted. Sometimes he joined the community of Donglin Temple, and sometimes he practiced in Mount Nan. He understood the principles of Chan Buddhism in Caoqi (place name), unwilling to stay there for a single night. He visited immortals in Ruandong (place name), wanting to reach the Three Purities (Taoism). He did things with the goal of realizing his ambitions, and time was not wasted. In addition, he collected herbs in the mountains and valleys, and treated sick monks, wholeheartedly benefiting others, with no other business. In the fourth year of Qianhua of the Liang Dynasty, he came to the imperial capital (capital city) from Jiangbiao (the region south of the Yangtze River). He saw that all the temples had everything they needed, except for bathhouses to wash away the dust, so he dug a cave in Luozhou (place name) as a bathroom, and built palaces of several acres on the north and south banks, using this as a sign, and summoned Lefuye (person name) and others.
者佔之。未期漸構欲閏皆周。浴具僧坊奐焉有序。由是洛城緇伍道觀上流。至者如歸。來者無阻每以合朔后五日一開洗滌。曾無間然。一歲則七十有餘會矣。一浴則遠近都集三二千僧矣。暉躬執役未嘗言倦。又以木舄承足。枲麻縫衣。彼迦葉波相去幾何哉。其或供僧向暇吟詠。餘閒則命筆墨也。緬想嘉陵碧浪太華蓮峰。凝神邈然得趣乃作。五溪煙景四壁寒林。移在目前。暑天凜冽矣。加復運思奇巧造輪汲水神速無比復構應真浴室。西廡中十六形像並觀自在堂。彌年完備。時楊侍郎凝式致政。佯狂號楊風子者而篤重暉為作碑頌德。莫測所終。
晉五臺山真容院光嗣傳
釋光嗣。姓李氏。太原文水人也。沖幼孤靜罕雜童稚。信尚臺山乃為真容院浩威之高足也。納戒后器宇穹隆。㥽系包桑。出求禪法歷于年稔。內外之學優長。口海崩騰良難抗敵。由是決意越重湖登閩嶺。盛談文殊世界。聞者竦動。忠懿王王氏大施香茗。遣使送山寺焉。癸酉歲至兩浙謁武肅王錢氏厚禮遲之。施文殊聖眾供物香茶並缽盂一萬。副應吳越諸州牧宰。皆刻俸入緣。仍泛海至滄州。運物入山。時降龍大師者。率領彈壓。緇伍畏焉。為其分散諸寺蘭若眾寡均等。時徒侶堅請嗣主院。宣補僧官轄諸臺寺院。命曰都綱。師號超化。居於僧上若鯤
【現代漢語翻譯】 現代漢語譯本：
他占卜這件事，沒過多久，逐漸建造的浴室就完備周全了。沐浴的器具和僧房，煥然一新，井然有序。因此，洛陽城的僧侶、道士和上層人士，來的人都像回到家一樣，來去自由，沒有阻礙。每次都在每月初一后的第五天開放洗浴，從未間斷。一年下來，有七十多次這樣的聚會。一次沐浴，遠近的人都聚集而來，有兩三千僧人。釋暉親自操勞，從未說過疲倦。又用木屐墊腳，用麻布縫製衣服。這和迦葉波（Kasyapa，佛教中的一位重要弟子）相比，又差多少呢？他有時在供養僧眾的空閑時間吟詩作賦，其餘時間則揮毫潑墨。遙想嘉陵江碧綠的波浪，太華山蓮花般秀麗的山峰，凝神靜思，領悟其中的意趣，於是創作出五溪的煙景，四壁的寒林，彷彿都移到了眼前。即使在炎熱的夏天，也感到凜冽的寒意。他還開動腦筋，巧妙地製造出水車汲水，速度非常快。又建造了應真浴室，在西廂房中塑造了十六尊羅漢像，以及觀自在堂。經過多年才完工。當時楊凝式侍郎（Yang Ningshi，人名），告老還鄉，佯裝瘋癲，自號『楊風子』，卻非常敬重釋暉，為他撰寫碑文頌揚他的功德。最終不知所終。 晉五臺山真容院光嗣傳 釋光嗣（Shi Guangsi，人名），俗姓李，是太原汶水人。從小就孤僻安靜，很少和同齡人玩耍。他信奉五臺山，於是成為真容院浩威（Haowei，人名）的高足弟子。受戒后，氣度恢弘，志向遠大。外出尋求禪法，經歷多年。內外學問都很優秀，口才雄辯，難以匹敵。因此，他決心渡過重重湖泊，登上福建的山嶺，大力宣講文殊菩薩的世界。聽者無不肅然起敬。忠懿王王氏（Wangshi，人名）大量佈施香茗，派遣使者送到山寺。癸酉年，光嗣到達兩浙，拜見武肅王錢氏（Qianshi，人名），受到厚禮款待。武肅王佈施文殊菩薩和聖眾的供品、香茶，以及缽盂一萬個，分發給吳越各州的州牧和縣宰，都將俸祿的一部分捐出來作為善款。光嗣又乘船到滄州，將物資運入五臺山。當時有降龍大師（Xianglong Dashi，稱號），率領眾人進行管理，僧眾都很敬畏他。降龍大師將物資分發給各寺廟和蘭若，使眾寡都能得到均等的分配。當時徒弟們堅決請求光嗣主持寺院。朝廷下令任命他為僧官，管轄五臺山的各寺院，稱為都綱。光嗣的法號是超化。他地位在僧眾之上，就像鯤鵬一樣。
【English Translation】 English version:
He divined about this matter, and before long, the gradually constructed bathhouse was completed and comprehensive. The bathing utensils and monks' quarters were completely new and orderly. Therefore, the monks, Taoists, and upper-class people of Luoyang came as if returning home, freely and without hindrance. Every time, it was opened for bathing five days after the first day of the month, without interruption. In a year, there were more than seventy such gatherings. For one bath, people from far and near gathered, with two or three thousand monks. Shi Hui (name) personally worked hard and never said he was tired. He also used wooden clogs to support his feet and sewed clothes with hemp. How much difference is there between this and Kasyapa (Kasyapa, an important disciple in Buddhism)? Sometimes, in his spare time from offering to the monks, he recited poems and wrote essays, and at other times, he wielded his brush and ink. He reminisced about the green waves of the Jialing River and the lotus-like peaks of Mount Taihua, concentrating his mind and comprehending the interest in them, and then created the smoky scenery of the Five Streams and the cold forests on all sides, as if they were all moved before his eyes. Even in the hot summer, he felt a chilling cold. He also used his ingenuity to create a waterwheel to draw water, which was incredibly fast. He also built the Arhat Bathhouse, sculpted sixteen Arhat statues in the west wing, and the Guanzizai Hall. It took many years to complete. At that time, Yang Ningshi (Yang Ningshi, name), the Vice Minister, retired and pretended to be crazy, calling himself 'Yang Fengzi', but he deeply respected Shi Hui and wrote a stele inscription praising his merits. His final whereabouts are unknown. Biography of Guangsi of Zhenrong Temple on Mount Wutai in the Jin Dynasty Shi Guangsi (Shi Guangsi, name), whose secular surname was Li, was from Wenshui, Taiyuan. From a young age, he was solitary and quiet, rarely playing with children of his age. He believed in Mount Wutai, so he became a top disciple of Haowei (Haowei, name) of Zhenrong Temple. After being ordained, he had a grand demeanor and lofty aspirations. He went out to seek Chan Dharma and spent many years. He excelled in both internal and external learning, and his eloquence was unmatched. Therefore, he was determined to cross the many lakes and climb the mountains of Fujian, vigorously preaching the world of Manjushri Bodhisattva. Those who heard it were all in awe. King Zhongyi, Wangshi (Wangshi, name), generously donated fragrant tea and sent messengers to the mountain temple. In the year of Guiyou, Guangsi arrived in Liangzhe and visited King Wusu, Qianshi (Qianshi, name), who treated him with great courtesy. King Wusu donated offerings to Manjushri Bodhisattva and the holy assembly, fragrant tea, and ten thousand alms bowls, which were distributed to the prefects and magistrates of various states in Wuyue, all of whom donated a portion of their salaries as charity. Guangsi then sailed to Cangzhou and transported the materials to Mount Wutai. At that time, the Great Master Xianglong (Xianglong Dashi, title) led the people to manage, and the monks were in awe of him. The Great Master Xianglong distributed the materials to the temples and aranyas, so that both the many and the few could receive equal distribution. At that time, the disciples firmly requested Guangsi to preside over the temple. The court ordered him to be appointed as a monastic official, governing the temples on Mount Wutai, called Dugang. Guangsi's Dharma name was Chaohua. His position was above the monks, like a Kunpeng.
鳳之領鱗羽焉。十五年間興建梵宇齋飼僧尼不勝紀極。以天福元年遘疾。至九月五日遷滅。門人起塔藏其靈骨。舍利至今存焉。
晉東京相國寺遵誨傳(彥求)
釋遵誨。姓李氏。譙郡人也。祖世不仕。母張氏夢神人授己寶珠乃有娠焉。生且奇異。乳哺之時善認人之喜慍。彌長見寺觀必任步遲迴顧盻不捨。年甫十一禮亳城開元寺崇諲律主為師範矣。誦法華經二週畢部。由是勤于學問。殆登弱冠受于戒律。持彼律儀確乎轉石。尋師西洛問道梁園。初于智潛法師傳法華經講。精義入神雌黃滿口。梁開平二年戊辰歲止相國寺藥師院。首講所業。至後唐長興二年辛卯歲門徒相續請其訓導。已週一十九遍。升其堂者二十餘人。洎天福二年。有五臺山繼颙大師精達華嚴大經。躬入東京進晉祖降聖節功德。誨仰颙師辯浪經江。下風趨附乃允講宣。誨善下百川蔚成藏海矣。梁宋之間以颙罷唱。請誨敷揚。𢈈匝虛堂緇素云萃。募四眾鐫石壁華嚴經一部于講殿三面焉。嗟其油素易罹炎上之災。刻此貞珉寧患白蟫之食。工未告終所施已足。又召僧俗人各念一卷。得二百四十人成三部。四季建經會。近二十年更無間曠。復別施鬼神水陸法食。皆勸勵莊嚴菩提心行矣。朝廷崇重旌表其功。賜號真行大師。開運二年乙巳歲正月十六日示
【現代漢語翻譯】 現代漢語譯本： 鳳之領鱗羽，在十五年間興建寺廟，供養僧尼，數量多得無法計算。在天福元年患病，到九月五日圓寂。弟子們建造佛塔安葬他的靈骨，舍利至今還存在。
晉東京相國寺遵誨傳（彥求）
釋遵誨（釋：佛教僧侶的通稱；遵誨：人名）。姓李，是譙郡（譙郡：古代郡名，今安徽亳州一帶）人。祖輩世代沒有做官。他的母親張氏夢見神人授予她寶珠，於是就懷孕了。出生時就很奇異，在吃奶的時候，就善於辨認人的喜怒。長大后，見到寺廟就一定要慢慢走，回頭看，依依不捨。十一歲時，在亳城開元寺拜崇諲（崇諲：人名）律主為師。背誦《法華經》兩遍。從此勤奮學習，將近二十歲時受戒。持守戒律非常堅定。之後跟隨老師到西洛（西洛：指洛陽）問道，又到梁園（梁園：今河南開封一帶）。最初跟隨智潛（智潛：人名）法師學習《法華經》，講解精義入神，辯才無礙。梁開平二年戊辰年，住在相國寺藥師院。開始講解所學的經典。到後唐長興二年辛卯年，門徒相繼請求他訓導，已經講了十九遍。登上講堂的有二十多人。到天福二年，有五臺山（五臺山：中國佛教名山）的繼颙（繼颙：人名）大師精通《華嚴經》，親自到東京（東京：指開封）為晉祖（晉祖：後晉的開國皇帝石敬瑭）祝壽。遵誨仰慕繼颙大師的辯才，於是同意宣講。遵誨善於吸收各家之長，最終匯聚成淵博的學識。梁宋（梁宋：指後梁和北宋時期）之間，繼颙停止講經，於是請遵誨宣揚佛法。聽眾遍佈整個講堂，僧俗雲集。募集四眾（四眾：佛教中的比丘、比丘尼、優婆塞、優婆夷）在講殿三面鐫刻石壁《華嚴經》一部。感嘆用油彩書寫的經書容易遭遇火災，刻在堅硬的石頭上就不怕白蟻蛀食。工程尚未結束，所做的功德已經足夠。又召集僧俗每人唸誦一卷經書，得到二百四十人，共唸誦三部。四季都舉辦經會，近二十年沒有間斷。又另外施食鬼神水陸法食，都勸勉大家莊嚴菩提心。朝廷崇敬他，表彰他的功德，賜號真行大師。開運二年乙巳年正月十六日示寂。
【English Translation】 English version: Feng Zhi's collar was adorned with scales and feathers. For fifteen years, he built temples and provided for monks and nuns in countless numbers. He fell ill in the first year of Tianfu (Tianfu: reign title of Later Jin dynasty) and passed away on the fifth day of the ninth month. His disciples built a pagoda to bury his spiritual bones, and the relics still exist today.
Biography of Zunhui (Zunhui: a monk's name) of Xiangguo Temple in Dongjing (Dongjing: present-day Kaifeng) of Jin Dynasty (written by Yanqiu)
釋 Zunhui (釋: general term for Buddhist monks; Zunhui: personal name), whose surname was Li, was a native of Qiao Commandery (Qiao Commandery: ancient commandery, around present-day Bozhou, Anhui). His ancestors did not serve as officials. His mother, Zhang, dreamed that a divine person gave her a precious pearl, and then she became pregnant. His birth was extraordinary. When he was being breastfed, he was good at recognizing people's joy and anger. When he grew up, he would always walk slowly when he saw temples, looking back and reluctant to leave. At the age of eleven, he worshiped the Vinaya Master Chongyin (Chongyin: personal name) of Kaicheng Temple in Bozhou as his teacher. He recited the Lotus Sutra twice. From then on, he studied diligently. When he was nearly twenty, he received the precepts. He held the precepts firmly. He then followed his teacher to Xiluo (Xiluo: refers to Luoyang) to ask about the Way, and then to Liangyuan (Liangyuan: around present-day Kaifeng, Henan). Initially, he studied the Lotus Sutra with Dharma Master Zhiqian (Zhiqian: personal name), explaining the essence with divine insight and eloquence. In the second year of Kaiping (Kaiping: reign title of Later Liang dynasty), the year of Wuchen, he stayed at the Yaoshi Courtyard of Xiangguo Temple. He began to lecture on what he had learned. By the second year of Changxing (Changxing: reign title of Later Tang dynasty), the year of Xinmao, his disciples successively requested his instruction, and he had lectured nineteen times. More than twenty people ascended the lecture hall. In the second year of Tianfu, Great Master Jiyong (Jiyong: personal name) of Mount Wutai (Mount Wutai: famous Buddhist mountain in China), who was proficient in the Avatamsaka Sutra, personally went to Dongjing to celebrate the birthday of Emperor Jinzu (Emperor Jinzu: founding emperor of Later Jin dynasty, Shi Jingtang). Zunhui admired Master Jiyong's eloquence, so he agreed to lecture. Zunhui was good at absorbing the strengths of various schools, eventually forming a vast knowledge. During the Liang and Song dynasties (Liang and Song dynasties: refers to the Later Liang and Northern Song dynasties), Jiyong stopped lecturing, so he invited Zunhui to propagate the Dharma. The audience was all over the lecture hall, and monks and laypeople gathered. He raised funds from the four assemblies (four assemblies: Bhikshus, Bhikshunis, Upasakas, Upasikas in Buddhism) to engrave a copy of the Avatamsaka Sutra on the stone walls on three sides of the lecture hall. He lamented that the scriptures written in oil are prone to fire, and engraving them on hard stones is not afraid of termites. The project was not yet completed, but the merits done were already sufficient. He also summoned monks and laypeople to recite one volume of scriptures each, obtaining two hundred and forty people, reciting three copies in total. Sutra gatherings were held in all four seasons, without interruption for nearly twenty years. He also separately offered food to ghosts and gods, encouraging everyone to cultivate the Bodhi mind. The imperial court respected him and commended his merits, bestowing upon him the title of Great Master Zhenxing. He passed away on the sixteenth day of the first month of the second year of Kaiyun (Kaiyun: reign title of Later Jin dynasty).
疾。策杖教誡門弟子訖。右脅而臥。口誦佛名斯須長逝矣。享壽七十一。法臘五十一。門生奉遺旨葬于隨河之北寺莊東原也。次有杭州龍華寺釋彥求姓葉氏。縉雲人也。梁貞明中納戒。造景霄律席迥見毗尼秘邃。方將傳講。俄悟呇婆羅漢。反求堅固法。乃游閩嶺得長慶禪師心決。回浙受丹丘人請居六通院。其道望惟馨與夫申椒菌桂。爭其芬烈矣。漢南國王錢氏欽其高行。命住功臣院。末歸州治龍華寺。聚徒開演。求好營眾事。務必身先。唯以利人為急受施必歸常住。房無關鍵笥無扃鐍。不容尼眾禮謁。不茍聲勢。常屬度戒四遠人聚。日供累千僧食。未嘗告匱。言前後計飯巨萬人焉。宋建隆中終於住寺云。
晉曹州扈通院智朗傳
釋智朗。姓黃氏。單州城武人也。母劉氏夢數桑門圓坐為劉說法。歷然在耳。遂妊朗焉。及生暨長。婉有僧之習氣。淳靖簡潔。苦辭親出家。往曹州扈通院事行滿師。供給惟謹。洎乎剃染成大比丘。學四分律凈名經。俱登閫閾。且曰。出俗之者何滯方守株。不能脫羈解絆乎。于廣博知見無所堪能。乃攜瓶缽南極衡陽。登岳棲般若寺。行胎息術而覽藏經。事訖入閩嶺。曾無伴侶形影相弔。逢猛獸者數四。皆欲呀口垂噬。又躡步徐去矣。見洞山雪峰二祖師決了禪訓。有請問者隨答如飛。
【現代漢語翻譯】 現代漢語譯本：
（僧人）病重。拄著枴杖教誡完門下弟子后，向右側臥倒。口中誦唸佛號，不久后安詳去世。享年七十一歲，僧臘五十一歲。門生們遵照他的遺囑，將他安葬在隨河以北的寺莊東邊的原野上。
接下來是杭州龍華寺的釋彥求，俗姓葉，是縉雲人。在梁貞明年間受戒。他在景霄律席上，對毗尼（Vinaya，戒律）的精髓有獨特的見解。正要傳講時，忽然領悟了呇婆羅漢（Kṣitigarbha，地藏菩薩）反求堅固法。於是遊歷閩嶺，得到了長慶禪師的心法。回到浙江后，應丹丘人的邀請，居住在六通院。他的道望就像申椒、菌桂一樣，爭相散發芬芳。漢南國王錢氏欽佩他的高尚品行，命他住在功臣院。最後回到州府治理的龍華寺。聚集徒眾，開講佛法。彥求喜歡操辦眾人的事務，總是身先士卒。唯以幫助他人為急，接受的佈施必定歸於常住（僧團公有財產）。房間沒有鎖，箱子沒有鎖。不允許尼姑前來禮拜。不追求虛張聲勢。經常為四方來的人授戒，每天供給數千僧人的食物，從未感到匱乏。據說前後總共供養了巨萬人的飯食。宋建隆年間在所住的寺廟去世。
晉朝曹州扈通院智朗的傳記
釋智朗，俗姓黃，是單州城武人。他的母親劉氏夢見許多僧人圍坐在一起為她說佛法，清晰地留在耳邊。於是懷了智朗。等到他出生長大，自然而然地具有僧人的習氣，淳樸安靜。堅決地辭別父母出家，前往曹州扈通院侍奉行滿師。供給侍奉非常恭敬。等到剃度染衣成為大比丘（bhikṣu，具足戒的出家人）后，學習《四分律》、《凈名經》，都達到了很高的境界。並且說：『出家之人為何要拘泥於一地，像守株待兔一樣？不能掙脫束縛嗎？』對於廣博的知識見解沒有什麼能力。於是拿著缽，南行到衡陽，登上南嶽，居住在般若寺。修行胎息術，並且閱讀藏經。事情完畢後進入閩嶺。曾經沒有伴侶，形影相弔。遇到猛獸好幾次，都張開大口想要吞噬他，但他慢慢地走開了。拜見了洞山、雪峰二位祖師，徹底明白了禪宗的教義。有人請教問題，他回答得非常迅速。
【English Translation】 English version:
(The monk) fell seriously ill. After instructing his disciples with his staff, he lay down on his right side. He chanted the Buddha's name and passed away peacefully shortly after. He lived to the age of seventy-one, with fifty-one years as a monk. His disciples, following his will, buried him in the eastern field of Sizhuang, north of the Sui River.
Next is Shi Yiqiu of Longhua Temple in Hangzhou, whose secular surname was Ye, and was a native of Jinyun. He received the precepts during the Zhenming period of the Liang Dynasty. At the Jingxiao Vinaya seat, he had a unique understanding of the essence of the Vinaya (discipline). Just as he was about to transmit it, he suddenly realized the Kṣitigarbha (Earth Treasury Bodhisattva) and sought the firm Dharma. So he traveled to the Min Mountains and obtained the mind-seal of Chan Master Changqing. Returning to Zhejiang, he was invited by the people of Danqiu to reside in the Liutong Monastery. His virtuous reputation was like Shenjiao and Jun Gui, vying to emit fragrance. King Qian of Southern Han admired his noble conduct and ordered him to reside in the Gongchen Monastery. Finally, he returned to Longhua Temple in the state capital. He gathered disciples and lectured on the Dharma. Yiqiu liked to manage the affairs of the community and always took the lead. He was always eager to help others, and the offerings he received were always returned to the Sangha's common property. The room had no lock, and the boxes had no locks. Nuns were not allowed to come to pay respects. He did not pursue ostentation. He often ordained people from all directions, and daily provided food for thousands of monks, never feeling short. It is said that he provided food for a total of tens of thousands of people. He passed away in the temple where he resided during the Jianlong period of the Song Dynasty.
The Biography of Zhi Lang of Hutong Monastery in Caozhou, Jin Dynasty
Shi Zhi Lang, whose secular surname was Huang, was a native of Chengwu in Danzhou. His mother, Liu, dreamed of many monks sitting in a circle and explaining the Dharma to her, which remained clearly in her ears. Thus, she conceived Zhi Lang. When he was born and grew up, he naturally had the habits of a monk, being simple and quiet. He resolutely bid farewell to his parents to become a monk, and went to Hutong Monastery in Caozhou to serve Master Xingman. He provided service with great respect. After being tonsured and ordained as a bhikṣu (fully ordained monk), he studied the 'Four-Part Vinaya' and the 'Vimalakirti Sutra', both of which he mastered to a high degree. And he said, 'Why should a person who has left the world cling to one place, like waiting for a rabbit to run into a tree stump? Can't they break free from their bonds?' He was not capable of broad knowledge and understanding. So, carrying his bowl, he traveled south to Hengyang, climbed Mount Heng, and resided in Prajna Temple. He practiced breath control techniques and read the Tripitaka. After finishing his affairs, he entered the Min Mountains. He had no companions and was alone. He encountered fierce beasts several times, all of which opened their mouths to devour him, but he slowly walked away. He met the two ancestral masters, Dongshan and Xuefeng, and thoroughly understood the teachings of Chan. When someone asked a question, he answered very quickly.
蓋了達無絓矣。后旋本院。信向如歸。而四事供僧罔聞間隙。四十餘齡役已無倦。以晉末丁未歲十一月二十三日遷滅。於時白衣飲痛緇流茹傷。獸失猛以哀嗥。鳥停飛而宛轉。或曰。愛河苦海誰拯溺邪。春秋七十七。法臘五十三。火葬收舍利起塔于院。朗為釋子衣物誓不經女人之手。浣濯不役徒弟。檀施之物像寶未省互用。蓋以初律后禪陶冶神用之故也。大名府少尹李鉉為碑焉。
漢東京天壽禪院師會傳
釋師會。俗姓巨。漢荊州刺史武之後。祖徙家北燕。遂為薊門人也。考諱知古。母趙氏。會童孩出俗。禮薊州溫泉院道丕為師匠焉。業成年滿受具于金臺寶剎寺壇。梁開平中萍梗任飄于河朔。杯盂隨步于江淮乃抵漢南遇觀音院巖俊。班荊話道抵掌論心。且曰。子還聞投子山有大同禪師已否。曰聞而未見。曰宜亟往焉。及參大同。跬步之間。舉揚之外。洗焉明白。其安坦然。乾化二年來梁苑謝俊公曰。始者攸攸岐路茫茫生死。紫實昧朱狂斯濫哲。茍不奉師友指歸。幾一生空度。今以穢蕕請與薰同器而藏可乎。俊公與會胥德留入法席。四年秋有寶積坊羅漢院志修。堅請會代居所住焉。苫蓋五間而已。乃感檀越尚書左丞吳藹兵部侍郎張袞。若袁粲之謁寶亮。徐湛之禮惠通。共發奉章賜額曰天壽焉。四海之僧翕然
而至。歷三十五載供僧二百餘萬。用其財寶無少混淆。耿介可知也。天福七年晉高祖以會行成於內聲聞于外。敕賜紫衣。開運元年賜號曰法相。紫衣則藏以受持。師號則蔑其稱謂。且曰。我本不求名。名來自求我。知其白而守其黑。和其光而同其塵。世幻逡巡時不我與。三年七月二十六日。累諸門人帖然而滅。春秋六十七。夏臘四十八。阇維收舍利數百粒。起塔于東郊汴陽鄉也。刑部侍郎邊歸讜為碑頌德云。
周宋州廣壽院智江傳
釋智江。俗姓單。幽州三河南管人也。本富族遊俠之子。雖乘竹馬厭回火宅之門。乍玩沙堆好作浮圖之制。略聞竺干之教。必淡慮凝情。若瀟湘之逢故人也。唐乾寧四載。始年十五詣盤山感化寺。遂成息慈。息慈業備。天覆三祀往五臺山梨園寺納木叉法。自此擔簦請業擇木依師。凈名上生二典精練渙然冰釋。心未屬厭。樑龍德元年于商丘開元寺請名數一支。所謂精義入神散則繁衍。因著瑞應鈔八卷。達者傳之。生徒影附繕寫伙多。後唐同光元年在微子之墟住院。締構堂宇輪奐可觀。復塑慈氏釋迦二尊十六羅漢像。咸加績彩克肖聖儀。善務方辦。俄遘沉痾。以周顯德五年孟秋順終。享齡七十四。當屬纊時滿院天人雜沓。若迎導之狀。疇昔誓生睹史之昭應也。吏部員外郎李鉉著塔銘
【現代漢語翻譯】 現代漢語譯本： 然後到達。歷時三十五年供養僧侶二百餘萬。所用的財物沒有絲毫混淆。他的耿直可以想見。天福七年，晉高祖因為會行禪師的德行在朝廷內外廣為人知，下令賜予他紫衣。開運元年，賜號『法相』。對於紫衣，他珍藏起來以受持；對於『法相』的稱號，他卻不屑於稱謂。並且說：『我本來不求名，是名聲自己來求我。』他深知潔白而甘守其黑，收斂光芒而混同于塵世。世事變幻迅速，時不我待。三年七月二十六日，他囑咐諸位門人後安然圓寂。享年六十七歲，僧臘四十八年。火化后收取捨利數百粒，在東郊汴陽鄉建造佛塔供奉。刑部侍郎邊歸讜撰寫碑文頌揚他的德行。
周宋州廣壽院智江傳
釋智江（釋智江），俗姓單，是幽州三河南管人。他本是富家子弟，年輕時就厭倦了世俗生活，雖然玩著竹馬遊戲，卻厭惡紅塵俗世。偶爾堆沙子，就喜歡堆成佛塔的樣子。稍微聽到一些關於佛教的教義，必定會淡泊思慮，凝神靜聽，就像在瀟湘之地遇到了老朋友一樣。唐乾寧四年，十五歲時前往盤山感化寺，於是成就了修習慈悲的願望。慈悲的修行完備后，天覆三年前往五臺山梨園寺接受具足戒。從此以後，他肩挑行李，四處請教學習，選擇良木而棲，依止明師。對於《凈名經》（Vimalakirti Sutra）和《上生經》（Maitreya』s Ascent to Heaven Sutra）這兩部經典，精研細讀，理解透徹，如同冰雪消融一般。但他並不滿足於此。樑龍德元年，在商丘開元寺學習名相之學，所謂精研義理可以入神，散發開來則繁衍眾多。因此撰寫了《瑞應鈔》八卷，通達的人爭相傳抄，學生們紛紛效仿，繕寫的人很多。後唐同光元年，在微子（Weizi）的故墟上主持寺院，建造的殿堂樓閣非常壯麗。又塑造了慈氏（Maitreya）和釋迦（Sakyamuni）二尊佛像以及十六羅漢像，都加以彩繪，力求逼真。善事剛剛辦完，不久就得了重病，在周顯德五年秋天安詳圓寂，享年七十四歲。臨終時，滿院的天人和人眾雜沓，好像迎接他一樣。這正是他過去發誓要往生兜率天宮，親睹彌勒菩薩的昭示應驗。吏部員外郎李鉉撰寫了塔銘。
【English Translation】 English version: Then he arrived. He provided offerings to over two million monks for thirty-five years. There was no misappropriation of the wealth he used. His integrity is evident. In the seventh year of Tianfu, Emperor Gaozu of Jin, recognizing that Chan Master Huixing's virtue was widely known both inside and outside the court, ordered that he be granted a purple robe. In the first year of Kaiyun, he was bestowed the title 'Dharma-lakshana' (法相). He treasured the purple robe and kept it as a symbol of his commitment; however, he disdained to use the title 'Dharma-lakshana'. Furthermore, he said, 'I originally did not seek fame; fame came seeking me.' He knew the value of purity but willingly embraced obscurity, concealing his brilliance and mingling with the mundane world. The world is fleeting, and time waits for no one. On the twenty-sixth day of the seventh month of the third year, he instructed his disciples and then peacefully passed away. He was sixty-seven years old, with forty-eight years as a monk. After cremation, several hundred relics were collected, and a pagoda was built in his honor in Bianyang Village in the eastern suburbs. Bian Guitang, Vice Minister of the Ministry of Justice, wrote an inscription praising his virtue.
Biography of Zhijiang of Guangshou Monastery in Songzhou during the Zhou Dynasty
The Venerable Zhijiang (智江), whose lay surname was Shan, was a native of Sannan, Youzhou. He was born into a wealthy family and was the son of a chivalrous man. Even as a child playing with bamboo horses, he disliked the mundane world. When playing with sand, he liked to build stupas. Upon hearing even a little about the teachings of Buddhism, he would calm his thoughts and concentrate his mind, as if meeting an old friend in Xiaoxiang. In the fourth year of Qianning during the Tang Dynasty, at the age of fifteen, he went to Ganshan Temple in Panshan, thus fulfilling his aspiration to cultivate compassion. After completing his cultivation of compassion, in the third year of Tianfu, he went to Liyuan Temple on Mount Wutai to receive the full monastic precepts. From then on, he carried his luggage, seeking teachings everywhere, choosing a good tree to rest under, and relying on wise teachers. He diligently studied the Vimalakirti Sutra (凈名經) and the Maitreya』s Ascent to Heaven Sutra (上生經), understanding them thoroughly, like ice melting away. However, he was not satisfied with this. In the first year of Longde during the Liang Dynasty, he studied the science of names and forms at Kaiyuan Temple in Shangqiu, so-called studying the essence of principles can enter the divine, and spreading out can multiply. Therefore, he wrote eight volumes of the 'Auspicious Response Commentary' (瑞應鈔), which was widely circulated by those who understood it, and many students followed suit, making numerous copies. In the first year of Tongguang during the Later Tang Dynasty, he resided in a monastery on the ruins of Weizi (微子), where he built magnificent halls and pavilions. He also sculpted statues of Maitreya (慈氏) and Sakyamuni (釋迦), as well as the Sixteen Arhats, all of which were painted and meticulously crafted to resemble the holy figures. Just as his virtuous deeds were completed, he fell seriously ill and passed away peacefully in the autumn of the fifth year of Xiande during the Zhou Dynasty, at the age of seventy-four. At the time of his death, the courtyard was filled with a multitude of celestial beings and people, as if welcoming him. This was the fulfillment of his past vow to be reborn in the Tushita Heaven and witness the manifestation of Maitreya Bodhisattva. Li Xuan, an official of the Ministry of Personnel, wrote the inscription for his pagoda.
云。
系曰。前人立義皆按教文。豈得好惡隨情是非任見。已行前轍不覆。後車胡不謹而循之。通曰。夫創著述者有四焉。一前說極非於文茫昧。一僻見謬解領悟自乖。一樂繁嫌略。一好直怪迂。有一於此無不著述也。江公瑞應鈔未經披覽。聞諸道路言亦濟時須。茍不濟用而變革古德義章。則何異以舊防無所用而壞之者必有水敗也。
週五臺山真容院光嶼傳
釋光嶼。俗姓韓氏應州金城邑人也。幼讀儒書有佐國牧民之志。頻有神人夢中警策曰。汝于佛法有大因緣。遂投真容院附法威。侍其瓶錫。謹弟子之職。受具后誦凈名經。徹簡每至依于義不依語。告喻本師而求聽習。威尋許諾。遂詣太原三學院涉乎寒燠。研核孜孜屢改槐檀。乃講維摩上生二座。忽謂同志曰。余憶昔年每念依于義。邇棲學院。今講二經。窮理見性知果驗因。得不依教起行免背四依之行乎。俄辭晉水卻返故山。戴華嚴經繞菩薩殿。六時右旋禮佛。時晉高祖握圖之三載也。名聞丹禁。遂賜紫衣。明年授號通悟焉。山門僧官與大眾堅命臨壇。告辭不允。僧官謂曰。師行解兼人獨善其己。良璞不剖必見泣血。辭不獲已度人三二。載堅求脫免。屬少王嗣位院乏主守。大眾僉舉非嶼而誰。辭曰。此山四海客遊之所。奈何不出院門有年歲矣。令
知供養有何所須。雖免不從自後供施委輸。十八年中供百萬餘僧。一夕雲霧俱發霰雪交零。嶼之蓋經白練一條可三四尺。忽爾不見。翌日深更。遺練俄還舊所也。蓋陰神之送至歟。顯德七年庚申歲十月示疾。謂諸子曰。猶龍者厭乎大患。嘆鳳者悲于逝川。諸行無常是生滅法。言訖如蟬蛻焉。俗壽六十六。僧臘四十六。茶毗于東峰下。取諸靈骨瘞于塔幢。舍利隨緣供養焉。
宋東京觀音禪院巖俊傳
釋巖俊。姓廉氏。邢臺人也。誕育之來蔚繁神異。挺身去縛誓入空門。從捧戒珠終身圓瑩。乃持杯錫言遍參尋。陟彼衡廬登乎岷蜀。嘗至鳳林。欻逢深谷。見一區之晃耀。原七寶之縱橫。時同侶相顧曰。奇哉可俯拾乎。俊曰。古人鋤園觸黃金若瓦礫耳。茍欲懷之自速禍也。徯吾野菅覆頂須此供四方僧。言訖捨去。造謁舒州投子山主問之曰。客來昨宿何處。俊曰。在不動道場。曰既言不動曷由至此。對曰。至此豈是動耶。曰元來宿不著處。然山主預設許之。迨思還趙。路出陳留。抵今東京。屬乎梁少保隴西公資。即河陽節度使贈中書令芝之昆也。雖居貴仕酷信空門。接俊談玄。若劉遺民之奉賈遠也。相與議舍第宅俾建仁祠。俊弗讓違以安形性。既考禪室而行祖風。慕道窮玄堂宇盈塞。周高祖世宗二帝潛隱地。與俊布
【現代漢語翻譯】 現代漢語譯本 『知供養』（Zhi Gong Yang，指一位僧人）有什麼需求？雖然免除了（我的）供養，但此後（我的）供施都委託於他。十八年中供養了一百多萬僧人。一天晚上雲霧一起出現，雨夾雪交加飄落。嶼之（Yu Zhi，人名）的帽子上蓋了一條白色的絲綢，大約三四尺長。忽然就不見了。第二天深夜，遺失的絲綢又回到了原來的地方。大概是陰神送來的吧。顯德七年庚申年十月生病。告訴他的兒子們說：『像龍一樣的人厭惡大的災患，讚歎鳳凰的人悲傷于流逝的河川。諸行無常，是生滅法。』說完就像蟬蛻一樣去世了。世俗年齡六十六歲，僧侶年齡四十六歲。在東峰下火化，取了他的靈骨埋在塔幢里。舍利子隨著因緣供養。
宋東京觀音禪院巖俊傳
釋巖俊（Shi Yan Jun，一位僧人），姓廉，是邢臺人。出生時就顯現出繁盛的神異。挺身擺脫束縛，發誓進入空門。從接受戒律開始，終身保持圓滿清凈。於是拿著杯子和錫杖，到處參訪尋師。登上衡山、廬山，到達岷山、蜀地。曾經到過鳳林，忽然遇到深谷。看到一個地方閃耀著光芒，原來是七寶縱橫交錯。當時同伴們互相看著說：『奇怪啊，可以俯身撿起來嗎？』巖俊說：『古人鋤地碰到黃金，也把它看作瓦礫一樣。如果想要把它懷藏起來，就會自己招來災禍。等待我用野草蓋住頭頂，需要用這些來供養四方僧人。』說完就離開了。前往舒州拜訪投子山主，山主問他說：『客人從哪裡來，昨天住在哪裡？』巖俊說：『在不動道場。』山主說：『既然說不動，怎麼會到這裡來？』巖俊回答說：『到這裡難道就是動嗎？』山主說：『原來是住在沒有住處的地方。』山主默默地認可了他。等到想要返回趙地，路過陳留，到達現在的東京。隸屬於梁少保隴西公資（Liang Shao Bao Long Xi Gong Zi），也就是河陽節度使贈中書令芝（He Yang Jie Du Shi Zeng Zhong Shu Ling Zhi）的弟弟。雖然身居高位，卻非常信奉空門。接待巖俊談論玄理，就像劉遺民侍奉慧遠一樣。相互商議捨棄住宅，建造仁祠。巖俊不肯接受，爲了安身立命。既考察禪室又推行祖師的遺風，仰慕道義，探究玄理，殿堂里擠滿了人。周高祖、世宗二位皇帝潛隱的地方，與巖俊一起布...
【English Translation】 English version What does Zhi Gong Yang (a monk's name) need for offerings? Although exempt from (my) offerings, all (my) donations and offerings thereafter were entrusted to him. He provided offerings to more than a million monks over eighteen years. One night, clouds and fog arose together, with sleet and snow falling in a mix. A piece of white silk, about three or four feet long, covered Yu Zhi's (a person's name) hat. Suddenly, it disappeared. Late the next night, the lost silk returned to its original place. Perhaps it was sent by a spirit. In the tenth month of the seventh year of Xiande, in the year of Gengshen, he fell ill. He told his sons, 'Those like dragons detest great calamities, and those who admire phoenixes grieve over the passing river. All things are impermanent, and are subject to arising and ceasing.' After speaking, he passed away like a cicada shedding its skin. His secular age was sixty-six, and his monastic age was forty-six. He was cremated at the foot of Dongfeng Peak, and his spiritual bones were collected and buried in a pagoda. The relics are offered according to circumstances.
Biography of Yan Jun of Guanyin Zen Temple in Tokyo, Song Dynasty
Shi Yan Jun (a monk's name), whose surname was Lian, was a native of Xingtai. From birth, he displayed abundant divine signs. He stood up to break free from bondage, vowing to enter the empty gate. From the moment he received the precepts, he maintained perfect purity throughout his life. Thus, he carried his bowl and staff, traveling everywhere to seek teachers. He ascended Mount Heng and Mount Lu, reaching the regions of Min and Shu. Once, he arrived at Fenglin and suddenly encountered a deep valley. He saw a place shining with light, which turned out to be a crisscross of the seven treasures. At that time, his companions looked at each other and said, 'How strange, can we pick them up?' Yan Jun said, 'In ancient times, people who tilled the fields and found gold treated it like rubble. If you desire to possess it, you will bring disaster upon yourself. Wait until I cover my head with wild grass, and these will be needed to provide for monks from all directions.' After speaking, he left. He went to Shuzhou to visit the master of Touzi Mountain, who asked him, 'Where did the guest come from, and where did you stay last night?' Yan Jun said, 'At the immovable Bodhimanda.' The master said, 'Since you say it is immovable, how did you get here?' Yan Jun replied, 'Is coming here moving?' The master said, 'Originally, you dwell in a place where there is no dwelling.' The master silently acknowledged him. When he wanted to return to Zhao, he passed through Chenliu and arrived at present-day Tokyo. He was affiliated with Liang Shaobao, the Duke of Longxi, who was the younger brother of Zhi, the military commissioner of Heyang and posthumously awarded the title of Minister of the Central Secretariat. Although he held a high position, he deeply believed in the empty gate. He received Yan Jun and discussed profound principles, just as Liu Yimin served Huiyuan. They discussed abandoning their residences to build a Ren Temple. Yan Jun refused, in order to settle his body and mind. He examined the meditation hall and promoted the ancestral style, admiring the Dao and exploring the profound principles, filling the halls with people. The place where Emperor Gaozu and Emperor Shizong of the Zhou Dynasty secretly resided, together with Yan Jun, spread...
衣之交。每登方丈必施跪禮。及其即位延遲優渥。至乎朝達見必稽顙。高談虛論若至寶山焉。以乾德丙寅三月示身有疾。彌留弟子求醫奉藥。瞋目噤唇不食。垂誡門人後已。當怡顏儼肅合掌訣眾而滅。享齡八十五。坐夏六十五。初俊被朝恩賜紫袈裟也。受而不服錫凈戒師號也。有而不稱。屬其策杖清羸。周祖敕侍者輩勿令大師一中食。俾其日昃更進佉阇尼矣。俊諾而難遵。慈柔被物。暨乎自狹而廣實三院一門也。二堂東西恒不減數百眾。五十年間計供僧萬百千數。京城禪林居其甲矣。以其年四月八日。歸葬于東郊豐臺村。白塔存焉。于日神都寺院。各率幡幢吹貝鳴鐃相繼二三里。道俗送殯者萬數。知制誥王著為碑昭懋厥德云。
宋西京寶壇院從彥傳
釋從彥。姓米氏。燕人也。始自識環尋知跪橘。颙昂挺質豁達為襟。年距十五。父母聽許出家于並部慧覺禪院也。受戒后經江鼓枻論海化鯤。流輩畏之咸知宗奉。乃懷心於祖教。望攻玉於他山。由是北別冰天南觀桂海。不虞惡瘴唯慕叢林。欣遇龍牙山禪師。為決所疑蔚成達者。後唐清泰丙申歲。還游嵩少。洛中始安人情輯睦。彥營構禪坊。延聚緇侶而供養之。歷晉漢週三朝。皆加恩命。乃曰。寵辱若驚吾無驚久矣。然俗諦門中感世主以綈繡緣飾朽木者哉。以開
【現代漢語翻譯】 現代漢語譯本：他與衣之交好。每次登上方丈室，必定行跪拜之禮。等到他即位后，對衣之的待遇更加優厚。甚至在朝廷上見到衣之，必定叩頭。高談闊論，視若珍寶。乾德丙寅年三月，衣之示現身患疾病。臨終之際，弟子們請求為他請醫生、奉藥，但他怒目緊閉雙唇，不肯進食。他告誡門人後事已畢，便面帶笑容，神情莊重，合掌向眾人告別而逝。享年八十五歲，僧臘六十五年。衣之最初被朝廷恩賜紫袈裟，他接受了但沒有穿，也被賜予凈戒師的稱號，他接受了但沒有宣揚。在他拄著枴杖，身體清瘦的時候，周世宗敕令侍者們不要讓大師吃一頓完整的飯食，讓他等到日頭偏西的時候再進食佉阇尼（khacani，指一種食物）。衣之答應了，但難以遵從，他的慈悲柔和普及萬物。至於他所管理的寺院，從狹小到寬廣，實際上是三個院落一個山門。兩個禪堂東西兩側，經常有數百人。五十年間，總計供養僧人萬百千數。在京城禪林中，他的寺院堪稱第一。在那一年的四月八日，他被安葬在東郊豐臺村，白塔至今還在。在日神都的寺院，各自率領幡幢，吹奏海螺，敲擊鉦鐃，隊伍綿延二三里。道士和俗人送葬的有一萬多人。知制誥王著為他撰寫碑文，彰顯他的美德，這樣寫道。 釋從彥，姓米，是燕地人。他從小就認識環，知道跪橘。他容貌端莊，氣質豁達。十五歲時，父母允許他到並部慧覺禪院出家。受戒后，他曾乘船渡江，像鯤鵬一樣在海上變化，同輩人都敬畏他，知道他可以作為宗仰。於是他懷著學習祖師教誨的心，希望從其他地方借鑑經驗。因此，他北上告別冰天雪地，南下觀賞桂林海景。不害怕惡劣的環境，只嚮往叢林。他很高興遇到了龍牙山禪師，為他解決了疑惑，使他成為一個通達的人。後唐清泰丙申年，他回到嵩山、少室山一帶遊歷。洛陽一帶的人們開始安定和睦。從彥營建禪房，招集僧侶並供養他們。歷經後晉、後漢、後周三個朝代，都受到朝廷的恩命。他說：『寵辱若驚，我已經很久沒有感到驚訝了。』然而在世俗的層面，（我）要感謝世間的君主用絲綢和錦繡來裝飾我這朽木之身啊。開
【English Translation】 English version: He was a close friend of Yi Zhi. Every time he ascended to the abbot's room, he would perform a kneeling ceremony. After he ascended the throne, he treated Yi Zhi even more favorably. Even when he saw Yi Zhi in court, he would kowtow. He regarded Yi Zhi's lofty discussions and empty theories as precious treasures. In the third month of the Bingyin year of the Qiande era, Yi Zhi showed signs of illness. As he was dying, his disciples asked to call a doctor and offer medicine, but he glared, closed his lips tightly, and refused to eat. After giving his final instructions to his disciples, he passed away with a smile and a solemn expression, clasping his hands together to bid farewell to everyone. He lived to the age of eighty-five, with sixty-five years as a monk. Yi Zhi was initially bestowed a purple kasaya (zikesa, a robe worn by monks) by the court, which he accepted but did not wear. He was also given the title of 'Pure Precept Master' (jingjieshi), which he accepted but did not proclaim. When he was leaning on his staff and his body was thin, Emperor Shizong of the Zhou dynasty ordered his attendants not to let the master eat a full meal, but to let him eat khacani (khacani, a type of food) when the sun was setting. Yi Zhi agreed, but found it difficult to comply, as his compassion and gentleness extended to all beings. As for the monastery he managed, it expanded from small to large, actually consisting of three courtyards and one gate. The two meditation halls, east and west, often had hundreds of people. Over fifty years, he provided for tens of thousands of monks. Among the Chan monasteries in the capital, his monastery was the best. On the eighth day of the fourth month of that year, he was buried in Fengtai Village in the eastern suburbs, where the White Pagoda still stands. The monasteries in Rishen Capital each led banners and streamers, blowing conch shells and striking gongs, forming a procession that stretched for two or three miles. Tens of thousands of Taoists and laypeople attended the funeral. Wang Zhuo, a drafter of imperial edicts, wrote an inscription for him, praising his virtues, which read as follows. Shi Congyan, whose surname was Mi, was a native of Yan. From a young age, he recognized Huan and knew how to kneel for oranges. He had a dignified appearance and a broad-minded temperament. At the age of fifteen, his parents allowed him to become a monk at the Huijue Chan Monastery in Bingbu. After receiving the precepts, he crossed rivers by boat and transformed like a Kunpeng (kunpeng, a mythical bird) in the sea. His peers respected him and knew that he could be relied upon. Therefore, he cherished the desire to learn the teachings of the patriarchs and hoped to draw on experience from other places. Thus, he bid farewell to the icy and snowy north and traveled south to admire the scenery of Guilin. He was not afraid of harsh environments, but only longed for the forests. He was very happy to meet Chan Master Longya Mountain, who resolved his doubts and made him an enlightened person. In the Bingshen year of the Qingtai era of the Later Tang dynasty, he returned to the Songshan and Shaoshi areas to travel. The people in the Luoyang area began to settle down and live in harmony. Congyan built a Chan monastery, gathered monks, and provided for them. He received imperial orders during the three dynasties of the Later Jin, Later Han, and Later Zhou. He said, 'I have long ceased to be surprised by honor and disgrace.' However, on the worldly level, (I) must thank the rulers of the world for decorating my decaying body with silk and brocade. Opening
寶二年八月三日示疾而終。四年辛未。改權從久瘞于層塔焉。
宋東京普凈院常覺傳
釋常覺。姓李氏。陳留人也。肇為鞠子氣調絕奇。入鄉校中諷讀經籍。群童咸出其下。洎登弱冠往廬山游二林陟五老。乃禮歸宗寺禪師充苦行焉。梁乾化二年蒙去飾披緇矣。明年于東林甘露戒壇納解脫木叉。厥後修身踐言。雖三藏俱留于意表。而以心學為究盡之務。復入五臺山禮妙吉靈蹟。迨後唐天成三載。始於東京麗景門之右樹小禪坊。敕額為普凈焉。而逐月三八日設闔京僧浴。其或香湯汲注。樵蒸失供覺必令撤小屋抽榱桷而助爨焉。有公王仰重表薦紫衣。堅拒弗受。汲汲以利行濟物為己任耳。開寶四年十二月三日。遘疾。輕安無撓。十一日告眾右脅而化。享年七十六。僧臘五十六。茶毗收舍利五色磊落無算。嘗居京邑屢登斯院。覽北海陶尚書谷為湘東張仲荀序詩贈覺而云。起後唐天成至漢乾祐。每黑白月三取八日浴京大眾。累歲費錢可一百三十六萬數。計緡千萬矣。雖檀施共成。實覺公化導之力也。嘻大火之下陳留古封。周秦已來戰伐之國。人物眾而土風尚利。舟車會而貨殖惟錯。昔梁惠王賢諸侯也。嘗謂孟軻曰。何以利吾國。是知禮讓之化不勝於好利之心明矣。且梁去魯千里而近。道猶不同。矧十萬八千里乎。梁
【現代漢語翻譯】 現代漢語譯本：太平興國二年八月三日，常覺示現疾病而終。太平興國四年辛未年，改葬常覺的權厝之所，將他長久安葬于層塔之中。
宋東京普凈院常覺傳
釋常覺，姓李，是陳留人。年幼時作為孩童，其氣度與音調就非常出衆。進入鄉校后，誦讀經書典籍，其他孩童都比不上他。等到成年後，前往廬山遊覽二林，攀登五老峰，於是向歸宗寺的禪師行禮，擔任苦行僧。梁乾化二年，剃去裝飾，披上僧袍。次年，在東林甘露戒壇受具足戒。此後修身踐行，雖然三藏經典都留在心中，但以心性之學作為究竟的目標。又進入五臺山禮拜妙吉祥菩薩的靈蹟。到了後唐天成三年，才在東京麗景門的右側建立小禪房，皇帝敕賜匾額為『普凈』。每月初三、初八，設定全京城的僧人浴場。如果香湯不夠，柴火供應不足，常覺必定讓人拆除小屋，抽取屋椽來幫助燒火。有公王仰慕敬重他，上表推薦賜予紫衣，常覺堅決拒絕接受。他急切地以利益眾生為己任。開寶四年十二月三日，生病，身心輕安沒有煩惱。十一日，告訴眾人後右脅臥而圓寂，享年七十六歲，僧臘五十六年。火化后，收集到的舍利五光十色，數量眾多無法計算。常覺曾經居住在京城多次來到這座寺院，瀏覽了北海陶尚書為湘東張仲荀寫的序詩，贈送給常覺並說：從後唐天成到漢乾祐年間，每月黑月和白月的三日和八日，為京城大眾提供沐浴，多年來花費的錢財可達一百三十六萬之多，合計一千萬緡。雖然是檀越施捨共同成就，但實際上是常覺公教化引導的力量啊！唉，大火星宿分野之下的陳留是古老的封地，自周秦以來是戰亂征伐的國家。人口眾多而社會風氣崇尚利益。車船匯聚，商業發達。過去梁惠王認為自己賢于諸侯，曾經問孟軻說：『用什麼來利益我的國家？』由此可知禮讓的教化比不上喜好利益的心，這是很明顯的。況且梁國距離魯國才一千里而且很近，風俗習慣尚且不同，更何況是十萬八千里呢？梁...
【English Translation】 English version: On the third day of the eighth month of the second year of the Taiping Xingguo era, Changjue showed signs of illness and passed away. In the fourth year, Xinwei, the temporary burial place of Changjue was changed, and he was permanently buried in a layered pagoda.
Biography of Changjue of Pujing Monastery in Dongjing, Song Dynasty
The Venerable Changjue, whose surname was Li, was a native of Chenliu. As a child, his demeanor and tone were exceptionally outstanding. Upon entering the village school, he recited scriptures and texts, surpassing all other children. When he reached adulthood, he traveled to Mount Lu, visiting the Two Forests and ascending the Five Old Peaks. He then paid respects to the Chan master of Guizong Monastery, undertaking ascetic practices. In the second year of the Qianhua era of the Liang Dynasty, he shaved his head and donned monastic robes. The following year, he received the complete precepts at the Ganlu Ordination Platform of Donglin Monastery. Thereafter, he cultivated himself and practiced what he preached. Although he retained all three baskets of scriptures in his mind, he regarded the study of mind-nature as his ultimate pursuit. He also entered Mount Wutai to pay homage to the sacred traces of Manjushri Bodhisattva. In the third year of the Tiancheng era of the Later Tang Dynasty, he established a small Zen hermitage to the right of the Lijing Gate in Dongjing, which was given the imperial name 'Pujing'. Every month, on the third and eighth days, he provided bathing facilities for the monks of the entire capital. If the fragrant water was insufficient or the firewood supply was lacking, Changjue would invariably order the dismantling of small huts and the removal of rafters to assist in fueling the fire. A duke admired and respected him, submitting a memorial recommending the bestowal of a purple robe, which Changjue firmly declined. He eagerly took it upon himself to benefit all beings. On the third day of the twelfth month of the fourth year of the Kaibao era, he fell ill, experiencing lightness and peace without disturbance. On the eleventh day, he informed the assembly and passed away lying on his right side, at the age of seventy-six, with fifty-six years of monastic life. After cremation, the collected relics were of five colors, numerous and uncountable. Changjue had resided in the capital for many years, frequently visiting this monastery. He perused the preface written by the Secretary Tao of Beihai for Zhang Zhongxun of Xiangdong, and presented it to Changjue, saying: 'From the Tiancheng era of the Later Tang to the Qianyou era of the Han, on the third and eighth days of each dark and bright month, bathing was provided for the masses of the capital, costing over one million three hundred and sixty thousand coins over the years, totaling ten million strings of cash. Although it was accomplished through the joint donations of patrons, it was in fact due to the transformative guidance of Venerable Changjue!' Alas, Chenliu, under the astrological influence of the Great Fire Star, is an ancient fiefdom, a land of warfare since the Zhou and Qin dynasties. The population is large, and the local customs value profit. Boats and carriages converge, and commerce flourishes. In the past, King Hui of Liang considered himself superior to the other lords and once asked Mencius, 'What can I do to benefit my kingdom?' From this, it is clear that the influence of ritual and yielding is no match for the desire for profit. Moreover, Liang is only a thousand li from Lu and relatively close, yet their customs differ. How much more so at a distance of one hundred and eight thousand li? Liang...
王孟子同世之人也。心或有異。況瞿曇上人乎。彼孟氏屬斯文未喪。不能揚素王之道。今上人當去聖逾遠。卒能行法王之教。茍非三業內凈六塵外清以至公之行化於人。孰以至公之心受于化也。陶重敘曰。自靈山覆簣法海堙流。玉毫晦而微言絕。金杖折而異端作。惟上人也色空等觀物我都亡。麻麥一齋自同禪悅。炎涼一納僅蔽枯形。前後王臣。欲上章乞以大師為號請以紫染方袍者。皆確而拒之。云云。張仲荀贈覺缽盂拄杖草屨。各用五言為章刊于小碣。其為名流碩學旌別有如此者。
宋杭州報恩寺永安傳
釋水安。姓翁氏。溫州永嘉人也。少歲淳厚黃中通理。遇同郡匯征大師鳳鳴越嶠玉瑩藍田獲落文心沉潛學奧。以其出樂安孫郃拾遺之門也。而有慕上之心。往拜而乞度。然征性高岸而寡合。而安事之也曲從若環。蓋哀其幼知擇師耳。天成中隨侍出杭。俄有從十二頭陀之意。潛逃欲登閩嶺參問禪宗。屬封強艱棘。卻回結庵于天臺。后遇韶禪師法集頓遣群疑。重來禮征。咄之曰。棄背孝養。爾自速辜。遺行於斯。還有裨補前咎計否。安跪對曰。從來無事請用塞責。征肯頷之。漢南國王錢氏召居報恩寺。署號禪師焉。乃以華嚴李論為會要。因將合經。募人雕板印而施行。每有檀施罕聞儲畜。回舍二田矣。以開寶
【現代漢語翻譯】 現代漢語譯本 王孟子和他是同時代的人，他們的思想或許還有不同。更何況是瞿曇上人（釋迦牟尼佛）呢？孟子所處的時代，儒家文化還沒有完全喪失，但他卻不能發揚素王（沒有當王的孔子）的學說。現在瞿曇上人所處的時代，距離聖人的時代已經非常遙遠，最終卻能夠推行法王（佛）的教義。如果不是因為他身口意三業清凈，六根所對的六塵外境清明，以至公無私的行為來教化世人，誰又能以至公無私的心來接受他的教化呢？ 陶重敘說：『自從靈山會上釋迦牟尼佛拈花微笑的典故結束，佛法像決堤的海水一樣流逝，佛的玉毫光芒隱沒，精妙的言論斷絕，金色的手杖折斷，各種異端邪說興起。只有瞿曇上人能夠以色空平等的觀點看待事物，物和我都沒有分別。吃麻麥一餐飯，也像在禪定中一樣快樂。一件粗布衣服，僅僅用來遮蔽他枯瘦的身體。前後的王公大臣，想要上書請求朝廷賜予大師的稱號，請求用紫色染色的袈裟給他穿，都被他堅決地拒絕了。』等等。 張仲荀贈送給瞿曇上人覺缽盂、拄杖、草鞋，各自用五言詩寫成文章，刻在小石碑上。他作為名流學者，對瞿曇上人的旌表與衆不同，就是這樣。
宋杭州報恩寺永安傳
釋水安，姓翁，是溫州永嘉人。從小就淳樸敦厚，內心通達事理。遇到同郡的匯征大師，像鳳鳴于越嶠山，美玉瑩潔於藍田，獲得了落筆成文的文心，沉潛于學術的奧妙。因為他出自樂安孫郃拾遺的門下，所以有仰慕佛法的心，前去拜見匯征大師，請求出家。然而匯征大師性格高傲，很少與人合得來，而水安侍奉他卻非常周到，像環一樣順從。大概是哀憐他從小就知道選擇老師吧。天成（後唐閔帝年號）年間，水安跟隨匯征大師來到杭州。不久，他產生了跟隨十二頭陀雲遊四方的想法，偷偷地逃走，想要登上閩嶺，參訪禪宗。正趕上邊境封鎖，道路艱難，於是又回到天臺山結庵居住。後來遇到韶禪師，聽了他的講法，頓時消除了心中的疑惑。他又回來拜見匯征大師，匯征大師呵斥他說：『拋棄孝養父母的責任，你自己加速了罪過。你把修行放在這裡，還有彌補以前過錯的計劃嗎？』水安跪著回答說：『我從來沒有做過什麼事情，請允許我用修行來彌補過錯。』匯征大師才勉強答應了他。漢南國王錢氏召他到報恩寺居住，授予他禪師的稱號。於是他以《華嚴經》和《李長者論》為綱要，因此想要刊印佛經，募集人們雕刻木板印刷發行。每當有人佈施，很少聽說他儲蓄財物，又把這些錢財回贈給施主，用來購買田地。 開寶（宋太祖年號）年間，水安圓寂。
【English Translation】 English version Wang Mengzi was a contemporary of his time, and their thoughts may have differed. How much more so with the Venerable Gautama (Shakyamuni Buddha)? In the era of Mengzi, Confucian culture had not yet been completely lost, but he could not promote the teachings of the Uncrowned King (Confucius, who did not become a king). Now, the Venerable Gautama is in an era far removed from the time of the sages, yet he is ultimately able to promote the teachings of the Dharma King (the Buddha). If it were not because his three karmas of body, speech, and mind are pure, and the six sense objects are clear, using selfless actions to teach and transform people, who could receive his teachings with a selfless heart? Tao Chongxu said: 'Since the story of Shakyamuni Buddha holding up a flower and smiling at the Vulture Peak ended, the Dharma flowed away like a breached sea, the light of the Buddha's urna faded, subtle words ceased, the golden staff broke, and various heresies arose. Only the Venerable Gautama can view things with equality of form and emptiness, without distinguishing between self and others. Eating a meal of hemp and wheat is like being joyful in meditation. A coarse cloth garment is only used to cover his withered body. Former kings and ministers wanted to petition the court to grant him the title of Great Master and to request that he be given a purple-dyed kasaya to wear, but he firmly refused them.' And so on. Zhang Zhongxun presented the Venerable Gautama with a 'Jue' alms bowl, a staff, and straw sandals, each with a five-character poem inscribed on a small stele. As a famous scholar, his commendation of the Venerable Gautama was unique in this way.
Biography of Yong'an of Bao'en Temple in Hangzhou, Song Dynasty
釋Shui'an, whose surname was Weng, was a native of Yongjia, Wenzhou. From a young age, he was simple and honest, with a thorough understanding of principles. He met Master Huizheng of the same county, like a phoenix singing in the Yueqiao Mountains, and jade shining brightly in Lantian, obtaining the literary mind of writing with ease, and immersing himself in the mysteries of learning. Because he came from the lineage of Sun He, the Remonstrance Official of Le'an, he had a heart of admiration for the Dharma, and went to pay respects to Master Huizheng, requesting to become a monk. However, Master Huizheng was arrogant and rarely got along with others, but Shui'an served him very attentively, obedient like a ring. Perhaps it was out of pity that he knew how to choose a teacher from a young age. During the Tiancheng period (era name of Emperor Min of Later Tang), Shui'an followed Master Huizheng to Hangzhou. Soon, he had the idea of following the twelve ascetics to travel around, secretly escaping, wanting to ascend the Minling Mountains and visit Zen Buddhism. He happened to encounter border closures and difficult roads, so he returned to build a hermitage on Mount Tiantai. Later, he met Zen Master Shao, listened to his teachings, and immediately dispelled the doubts in his heart. He returned to pay respects to Master Huizheng, who scolded him, saying: 'Abandoning the responsibility of filial piety to your parents, you are accelerating your own sins. You put your practice here, do you still have a plan to make up for your previous mistakes?' Shui'an knelt and replied: 'I have never done anything, please allow me to use my practice to make up for my mistakes.' Master Huizheng reluctantly agreed. King Qian of Southern Han summoned him to reside in Bao'en Temple, and granted him the title of Zen Master. Therefore, he used the Avatamsaka Sutra and the Treatise of Elder Li as the outline, and wanted to print the sutras, raising funds for people to carve wooden blocks for printing and distribution. Whenever there were donations, it was rarely heard that he stored up wealth, and he returned the money to the donors to buy land. During the Kaibao period (era name of Emperor Taizu of Song), Shui'an passed away.
甲戌歲終而焚之。其舌存焉。累投火鍛色雖同乎熾炭。寒則柔弱。今藏普賢道場中。春秋六十四。法臘四十四云。
宋錢塘永明寺延壽傳
釋延壽。姓王。本錢塘人也。兩浙有國。時為吏督納軍須。其性純直口無二言。誦徹法華經聲不輟響。屬翠巖參公盛化。壽舍妻孥削染登戒。嘗于臺嶺天柱峰九旬習定。有鳥類尺鷃巢棲於衣褶中。乃得韶禪師抉擇所見。遷遁于雪竇山。除誨人外瀑布前坐諷禪默衣無繒纊布襦卒歲。食無重味野蔬斷中。漢南國王錢氏最所欽尚。請壽行方等懺贖物類放生泛愛慈柔。或非理相干顏貌不動。誦法華計一萬三千許部。多勵信人營造塔像。自無貯畜雅好詩道。著萬善同歸宗鏡等錄數千萬言。高麗國王覽其錄。遣使遺金線織成袈裟紫水精數珠金澡罐等。以開寶八年乙亥終於住寺。春秋七十二。法臘三十七。葬于大慈山。樹亭志焉。
宋西京天宮寺義莊傳
釋義莊。姓張氏。滑臺人也。當免懷之日及就傅之秋。神彩克明塵機頓去。乃于本府開元寺歸善財之列。從升戒德因樂遊方。始於洛邑采聽法華。見識過人闡揚訓物。眾請居九曜院焉。匪虧法食用濟往來。慈以利生始末無間。建隆初左散騎常侍申公奏賜紫衣。稟學僧尼三十餘員。莊性敦勤。進講外兢兢五十年間二時禮懺。
【現代漢語翻譯】 現代漢語譯本：甲戌年終的時候焚化了他的遺體，只有舌頭沒有被燒燬。多次投入火中鍛燒，舌頭的顏色雖然和燒紅的木炭一樣，但冷卻後卻變得柔軟。現在被儲存在普賢道場中。他享年六十四歲，僧侶生涯四十四年。
宋朝錢塘永明寺延壽傳
釋延壽（Shi Yanshou），俗姓王，是錢塘人。當時兩浙地區有自己的政權，延壽擔任管理人員，負責徵收軍需物資。他為人誠實正直，說話算數，從不說謊。他能流暢地背誦《法華經》，聲音洪亮，從不間斷。後來，他仰慕翠巖參公（Cuiyan Can Gong）的盛名，於是捨棄妻子兒女，剃度出家，受持戒律。他曾經在臺嶺天柱峰閉關九十天修習禪定，有像小麻雀一樣的鳥在他衣服的褶皺中築巢。之後，他得到韶禪師（Shao Chanshi）的指點，解決了心中的疑惑。他隱居在雪竇山，除了教導他人，就在瀑布前靜坐，吟誦佛經，默參禪理。他身上沒有絲綢棉絮，終年穿著粗布短襖。飲食簡單，只吃野菜。漢南國王錢氏（Qian Shi）非常敬佩他，請他舉行方等懺法，贖買動物放生，以慈悲之心對待一切。即使遇到不講理的人，他也能面不改色。他誦讀《法華經》大約一萬三千多部。他經常鼓勵信徒建造佛塔佛像，自己卻沒有任何積蓄，喜歡作詩。他撰寫了《萬善同歸宗鏡》等著作，總計有數千萬字。高麗國王讀了他的著作后，派使者送來金線織成的袈裟、紫色水晶念珠、金澡罐等禮物。開寶八年乙亥年，他在寺廟中圓寂，享年七十二歲，僧侶生涯三十七年。安葬在大慈山，並立亭子來紀念他。
宋朝西京天宮寺義莊傳
釋義莊（Shi Yizhuang），俗姓張，是滑臺人。在他還是孩童的時候，就表現出與衆不同的神采，立刻遠離了世俗的事務。於是他在本府的開元寺出家，成為善財童子（Shancai Tongzi）的弟子，並受持戒律，喜歡四處遊歷。他最初在洛陽學習《法華經》，見識過人，善於闡揚佛法，教化眾生。大家請他住在九曜院。他從不浪費寺廟的財物，用來救濟來往的人。他以慈悲之心利益眾生，始終如一。建隆初年，左散騎常侍申公（Shen Gong）上奏朝廷，賜給他紫衣。他教導的僧尼有三十多人。義莊為人敦厚勤勉，除了講經說法，還在五十年間堅持早晚兩次禮懺。
【English Translation】 English version: At the end of the Jiaxu year, his body was cremated, but his tongue remained intact. It was repeatedly thrown into the fire and forged, and although its color was the same as burning charcoal, it became soft and pliable when cooled. It is now kept in the Samantabhadra (Puxian) Dharma center. He lived to be sixty-four years old, with forty-four years as a monk.
Biography of Yanshou of Yongming Temple in Qiantang, Song Dynasty
Shi Yanshou (釋延壽), whose surname was Wang, was originally from Qiantang. During the time when the Two Zhe (Liangzhe) region had its own kingdom, he served as an official in charge of collecting military supplies. He was honest and straightforward, always keeping his word. He could recite the entire Lotus Sutra (Fahua Jing) fluently, his voice loud and uninterrupted. Later, he admired the great reputation of Cuiyan Can Gong (翠巖參公), so he abandoned his wife and children, shaved his head, and took the monastic vows. He once practiced meditation in seclusion on Tianzhu Peak (天柱峰) of Mount Tai (臺嶺) for ninety days, during which a bird like a small sparrow nested in the folds of his clothes. Later, he received guidance from Chan Master Shao (韶禪師), resolving his doubts. He lived in seclusion on Mount Xuedou (雪竇山), where, in addition to teaching others, he would sit in front of the waterfall, chanting sutras and meditating silently. He wore no silk or cotton, but only a coarse cloth jacket year-round. His diet was simple, consisting only of wild vegetables. King Qian (錢氏) of Hánnán greatly admired him and invited him to perform the Fangdeng Repentance Ritual (方等懺法), redeem animals for release, and treat all beings with compassion. Even when faced with unreasonable people, he remained calm and composed. He recited the Lotus Sutra approximately 13,000 times. He often encouraged believers to build pagodas and Buddha statues, but he himself had no savings and enjoyed writing poetry. He wrote works such as 'Ten Thousand Good Deeds Returning to the Source Mirror' (萬善同歸宗鏡), totaling tens of millions of words. The King of Goryeo (高麗) read his works and sent envoys to present him with gifts such as a gold-thread woven kasaya (袈裟), a purple crystal rosary, and a golden bathing pot. In the Yihai year of the Kaibao era (開寶), he passed away at the temple at the age of seventy-two, after thirty-seven years as a monk. He was buried on Mount Daci (大慈山), and a pavilion was erected to commemorate him.
Biography of Yizhuang of Tiangong Temple in Xijing, Song Dynasty
Shi Yizhuang (釋義莊), whose surname was Zhang, was from Huatai. From the time he was a child, he showed extraordinary spirit and immediately turned away from worldly affairs. Therefore, he became a monk at Kaiyuan Temple (開元寺) in his prefecture, becoming a disciple of Sudhana (Shancai Tongzi 善財童子), and took the monastic vows, enjoying traveling around. He initially studied the Lotus Sutra (Fahua Jing) in Luoyang, possessing extraordinary insight and being skilled at expounding the Dharma and teaching sentient beings. Everyone invited him to live in Jiuyao Courtyard (九曜院). He never wasted the temple's resources, using them to help those who came and went. He benefited sentient beings with compassion, consistently. In the early years of the Jianlong era (建隆), Shen Gong (申公), the Left Attendant of the Palace, memorialized the court, and he was granted a purple robe. He taught more than thirty monks and nuns. Yizhuang was honest and diligent, and in addition to lecturing on the sutras, he diligently performed morning and evening repentance rituals for fifty years.
至老不替。于太平興國戊寅年八月奄終。俗壽七十八。僧臘五十九。明年二月遷塔于龍門菩提寺西焉。
宋西京廣愛寺普勝傳
釋普勝。姓張氏。深州陸澤人也。幼歲情愛偷薄。俄決志趨五臺山華嚴寺。師事超化大師。或問之曰。子胡以越山逾域而求出家。彼饒陽者豈無仁祠哲匠乎。勝對曰。附神驥可以日千里矣。某知妙吉凈剎感徴膠戾令我小凡速成果證。可不是乎。眾耹斯說。曰任氣小兒有此高識。我曹俱弗如也。勝曰。某非衽金革死而不厭之徒。也。愿入慈門而思利物耳。迨乎受具南臨潞府講通上生經矣。聞崇法大師傳唯識論盛化洛都。往從學焉。凡百章疏經目便識之。不幾稔閑習通精贍。勝所傳者中山貞辯鈔講多誤失所。然昌言曰。繁略不均解判非當。乃刪多補少為四卷行於世。太祖神德皇帝賜紫衣。師號曰宣教也。以太平興國四年秋七月四日示疾。終於凈土院。亨壽六十三。坐四十三夏。門人等收舍利葬于龍門山寶應寺西阜。建塔旌表之。
宋東京開寶寺師律傳
釋師律。茫陽人也。姓賈氏。大丞相魏國公耽之後。唐書有傳。律弱齔端謹不與群童斗伎。裁十五歲于憫中寺落髮。禮貞涉為師。嚴肅垂勖所履不出邊幅之外。涉默異之曰。不可屈身下位而抑其名節乎。成比丘已可去遊方。
【現代漢語翻譯】 現代漢語譯本：直到老年也沒有改變。于太平興國戊寅年八月圓寂，世俗年齡七十八歲，僧侶年齡五十九歲。第二年二月遷塔于龍門菩提寺西邊。
宋西京廣愛寺普勝傳
釋普勝（釋：佛教僧侶的尊稱；普勝：人名），姓張，是深州陸澤人。年幼時對情愛比較淡薄，不久就下定決心前往五臺山華嚴寺，拜超化大師為師。有人問他說：『你為什麼要越過山嶺，跨過區域來求出家？那饒陽難道沒有仁慈的寺廟和有智慧的僧人嗎？』普勝回答說：『依附神駿的千里馬，可以一日千里。我知道妙吉凈剎（妙吉凈剎：指文殊菩薩的清凈國土）的感應，能夠迅速成就我的果證。難道不是這樣嗎？』眾人聽了這番話，說：『這任性的小孩竟然有如此高遠的見識，我們都比不上他。』普勝說：『我不是那種貪戀戰爭，至死不厭倦的人。我願意進入慈悲之門，思考如何利益眾生。』等到受了具足戒后，南下到潞府講授《上生經》。聽說崇法大師傳授《唯識論》在洛陽非常盛行，就前去學習。所有的章疏經目都能很快記住。沒過幾年，就熟悉通曉，精通博學。普勝所傳授的中山貞辯鈔講有很多錯誤遺漏的地方，於是公開說：『繁瑣和簡略不均勻，解釋判斷不恰當。』於是刪去多的，補充少的，整理成四卷流傳於世。太祖神德皇帝賜予他紫衣，賜予的師號是宣教。在太平興國四年秋七月初四示疾，在凈土院圓寂，享年六十三歲，僧齡四十三年。門人等收集舍利，安葬在龍門山寶應寺西邊的山丘上，建造佛塔來表彰他。
宋東京開寶寺師律傳
釋師律（釋：佛教僧侶的尊稱；師律：人名），是茫陽人，姓賈，是大丞相魏國公賈耽的後代。《唐書》中有他的傳記。師律年幼時就端莊謹慎，不和同伴們爭鬥嬉戲。十五歲時在憫中寺剃度出家，拜貞涉為師。貞涉嚴肅地教導他，他的行為舉止沒有超出規矩之外。貞涉默默地感到驚異，說：『難道要委屈他的身份，降低他的名節嗎？成為比丘后，就可以去遊歷四方了。』
【English Translation】 English version: He did not change until old age. He passed away in August of the Wuyin year of the Taiping Xingguo era. His secular age was seventy-eight, and his monastic age was fifty-nine. In the second month of the following year, his pagoda was moved to the west of Longmen Bodhi Temple.
Biography of Pu Sheng of Guang'ai Temple in Xijing, Song Dynasty
Shi Pu Sheng (Shi: a respectful title for Buddhist monks; Pu Sheng: a personal name), whose surname was Zhang, was a native of Luze in Shenzhou. In his youth, he had little interest in love and affection. Soon, he resolved to go to Huayan Temple on Mount Wutai and became a disciple of Master Chao Hua. Someone asked him, 'Why do you cross mountains and regions to seek ordination? Does Raoyang not have benevolent temples and wise monks?' Pu Sheng replied, 'Riding on a divine steed, one can travel a thousand miles in a day. I know that the response of the pure land of Miaoji (Miaoji Pure Land: refers to the pure land of Manjushri Bodhisattva) can quickly accomplish my fruit of realization. Isn't that so?' The crowd, hearing this, said, 'This willful child has such lofty insights; we are all inferior to him.' Pu Sheng said, 'I am not one who is addicted to war and never tires of death. I wish to enter the gate of compassion and think about how to benefit all beings.' After receiving full ordination, he went south to Lufu to lecture on the 'Sheng Jing'. Hearing that Master Chongfa was teaching the 'Vijnaptimatrata-sastra' and that it was very popular in Luoyang, he went to study there. He could quickly memorize all the chapters and sutra titles. In a few years, he became familiar, knowledgeable, proficient, and erudite. The Zhongshan Zhenbian commentary that Pu Sheng taught had many errors and omissions. Therefore, he openly said, 'The verbose and concise are uneven, and the interpretations are inappropriate.' So he deleted the excessive and supplemented the deficient, compiling it into four volumes that circulated in the world. Emperor Taizu Shende bestowed upon him a purple robe and the title of 'Xuanjiao'. He showed signs of illness on the fourth day of the seventh month of the fourth year of the Taiping Xingguo era and passed away in the Pure Land Courtyard, at the age of sixty-three, with forty-three years of monastic life. His disciples collected his relics and buried them on the western hill of Longmen Mountain Bao'ying Temple, building a pagoda to commemorate him.
Biography of Shi Lu of Kaibao Temple in Tokyo, Song Dynasty
Shi Lu (Shi: a respectful title for Buddhist monks; Shi Lu: a personal name) was a native of Mangyang, whose surname was Jia, and was a descendant of Grand Chancellor Duke Wei of the state of Jia Dan. There is a biography of him in the 'Tang Shu'. Shi Lu was dignified and cautious from a young age and did not fight or play with other children. At the age of fifteen, he was tonsured at Minzhong Temple and took Zhen She as his teacher. Zhen She taught him strictly, and his behavior did not exceed the bounds of propriety. Zhen She was silently amazed and said, 'Should we humble his status and diminish his reputation? After becoming a Bhikkhu, he can travel to various places.'
律奉訓南逝得其禪要。回錫故鄉。時梁世迨大周朝。其間帝王重臣率皆宗仰。居於夷門山舊封禪也。營構乎殿宇聖儀。豐廚秘藏供僧饒羨。約勒後生別院翕如罔違彝憲。朝廷以紫衣徽號用旌厥德。律視之蔑如也。一日謂弟子庶幾曰。吾無愿不報厥齡欲頹。汝宜知之。勿俗情而悲悼也。乾德二祀正月二十三日而終。春秋八十一法臘六十二。太平興國五年三月。改葬于北部浚儀之原。進士賈守廉為塔銘焉。
論曰。佛出於世經譯於時。大要在乎果因。所推歸乎罪福。罪也者下三塗之階陛也。福也者上諸聖之階陛也。階陛是同上下有異耳。此命章曰興福者。乃欲利他焉。如秤低昂如室明暗。則知二事必不同時。又類薰蕕不同器而藏。堯桀不同國而治也。凡夫氣分唯說罪多。聖者品流但聞福厚。順性故易造。逆意故難修。修有多門行有眾路。大約望檀波羅蜜多令度無極也。始則人天福行。施食與漿橋樑義井。次則輪王行中下品善。上品十善者則梵天福行也。一造偷婆。二補修故寺。三請佛轉法輪。次則二乘凈福行。同三品善止自利功強耳。次究盡位福行。乃成二嚴。莊嚴相。好從三輪無礙見萬法體空。獲利殊多盡未來際。夫如是福之廣矣大矣。乃知聖者為福則易爾。何耶。純凈之故也。凡夫則反是易薰染之故也。是以佛
【現代漢語翻譯】 現代漢語譯本： 律奉訓（Lv Fengxun，人名）南下逝世后得到了禪宗的精要。他回到故鄉，當時正值梁朝到大周朝的更替時期。期間，帝王和重臣都非常尊崇仰慕他。他居住在夷門山（Yimen Mountain，地名）的舊封禪之地，在那裡建造殿宇，設定聖儀，豐盛的廚房和秘密的儲藏室為僧侶提供充足的食物。他約束後輩在別院居住，一切都遵循既定的規矩。朝廷賜予他紫衣和徽號，用以表彰他的德行，但他對此毫不在意。有一天，他對弟子庶幾（Shuji，人名）說：『我沒有什麼願望沒有實現的，我的壽命將盡，你應該知道這一點，不要像世俗之人那樣悲傷。』乾德二年（964年）正月二十三日圓寂，享年八十一歲，僧臘六十二年。太平興國五年（980年）三月，改葬于北部浚儀（Junyi，地名）的原野。進士賈守廉（Jia Shoulian，人名）為他撰寫了塔銘。 評論說：佛陀出現在世間，佛經被翻譯出來，最重要的是因果關係。所推崇的是罪與福。罪是通向下三塗（指地獄、餓鬼、畜生三惡道）的階梯，福是通往諸聖的階梯。階梯是相同的，只是上下方向不同而已。這段文字說『興福』，實際上是想利益他人。就像秤一樣有高低，房間一樣有明暗，由此可知兩件事必定不能同時存在。又像薰草和蕕草不能放在同一個容器里，堯和桀不能在同一個國家治理一樣。凡夫俗子總是說罪過很多，聖者總是說福報深厚。順應本性容易造作惡業，違背本性難以修行善業。修行有很多門徑，行善有很多道路，大概都是希望通過檀波羅蜜多（Dānapāramitā，佈施波羅蜜）來達到無極的境界。開始是人天福行，如施捨食物和水，修建橋樑和義井。其次是輪王（cakravartin，擁有統治世界的輪寶的理想統治者）的善行，包括中下品的善，上品十善則是梵天（Brahmā，佛教中的天神）的福行。一是建造偷婆（stūpa，佛塔），二是修補舊寺，三是請佛轉法輪（dharma-cakra，佛法之輪）。再次是二乘（指聲聞乘和緣覺乘）的清凈福行，與三品善相同，只是自利功德更強。最後是究竟位的福行，成就二嚴（指法身和應身兩種莊嚴），莊嚴相好，從三輪（指身輪、口輪、意輪）無礙地見到萬法體空，獲得的利益非常多，直到未來際。像這樣的福報是多麼的廣大啊！由此可知聖者行福是容易的，為什麼呢？因為他們的心是純凈的。凡夫則相反，因為他們容易被污染。因此佛陀……
【English Translation】 English version: Lv Fengxun (name), after passing away in the south, attained the essence of Chan (Zen). He returned to his hometown during the transition from the Liang Dynasty to the Great Zhou Dynasty. During that time, emperors and important officials deeply revered and admired him. He resided at the old Fengchan site on Yimen Mountain (place name), where he constructed halls, established sacred rituals, and provided abundant food for monks through well-stocked kitchens and secret storage rooms. He instructed the younger generation to reside in separate courtyards, adhering to established rules. The court bestowed upon him purple robes and honorary titles to commend his virtue, but he disregarded them. One day, he said to his disciple Shuji (name): 'I have no unfulfilled wishes, and my life is nearing its end. You should be aware of this and not grieve like ordinary people.' He passed away on the twenty-third day of the first month of the second year of the Qiande era (964 AD), at the age of eighty-one, with sixty-two years as a monk. In the third month of the fifth year of the Taiping Xingguo era (980 AD), he was reburied in the northern Junyi (place name) plains. The Jinshi (a successful candidate in the highest degree) Jia Shoulian (name) wrote his tomb inscription. The commentary says: The Buddha appeared in the world, and the scriptures were translated in time. The most important thing is the relationship between cause and effect. What is promoted is sin and blessing. Sin is the ladder to the lower three paths (referring to the three evil realms of hell, hungry ghosts, and animals), and blessing is the ladder to the saints. The ladders are the same, but the directions are different. This passage says 'promoting blessing', which is actually to benefit others. Just like a scale has high and low points, and a room has light and dark, it can be seen that two things cannot exist at the same time. Also, just as fragrant herbs and stinking herbs cannot be stored in the same container, Yao (a legendary sage king) and Jie (a tyrannical ruler) cannot govern the same country. Ordinary people always say that there are many sins, and saints always say that there are deep blessings. It is easy to create evil deeds by following one's nature, and it is difficult to cultivate good deeds by going against one's nature. There are many paths to cultivation, and there are many ways to do good deeds, but generally, it is hoped that one can reach the realm of infinity through Dānapāramitā (the perfection of giving). The beginning is the blessings of humans and gods, such as giving food and water, building bridges and public wells. The next is the good deeds of the cakravartin (an ideal ruler who possesses the wheel treasure to rule the world), including middle and lower-grade good deeds, and the highest ten good deeds are the blessings of Brahmā (a deity in Buddhism). First, build a stūpa (Buddhist pagoda), second, repair old temples, and third, invite the Buddha to turn the dharma-cakra (the wheel of Dharma). Next are the pure blessings of the two vehicles (referring to the Śrāvakayāna and Pratyekabuddhayāna), which are the same as the three grades of good deeds, but the merit of benefiting oneself is stronger. Finally, there is the blessing of the ultimate position, which achieves the two adornments (referring to the Dharmakāya and Nirmāṇakāya), adorns the excellent characteristics, and sees the emptiness of all dharmas without hindrance from the three wheels (referring to body, speech, and mind), and the benefits obtained are very many, until the future. Such blessings are so vast! From this, it can be seen that it is easy for saints to do good deeds. Why? Because their minds are pure. Ordinary people are the opposite because they are easily contaminated. Therefore, the Buddha...
亦為穿針之福。知福不宜厭焉。目連然燎迦葉蹋泥。無盡意貢瓔珞寶珠。沓婆羅分僧臥具。伊皆大人有作聖者權方。欲其因罪不厭除福不厭取。矧以教傳嶺外法布中原年所彌深行持漸薄。內眾修福就彼持門。先哲息愆行其懺法矣。夫修理懺也淡慮觀心。心無所生生無所住。當爾之時順違無相則罪滅福生之地也。若行事懺也心憑勝境。境引心增。唸唸相資綿綿不斷。禮則五輪投地。悔則七聚首心。或期瑞而證知。乃見罪滅之相也。昔者齊太宰作凈住法。梁武帝懺六根門。澄照略成住法圖。真觀廣作慈悲懺。至乎會昌年內。玄暢大師請修加一萬五千佛名經。是以兩京禮經則口唱低頭。檛磬一聲謂之小禮。自淮以南民間唯禮梁武懺以為佛事。或數僧唄𠽋歌贊相高。謂之禳懺法也。其有江表行水懺法者。悔其濫費過度之愆。此人偽造非真法也。又有敩古人逐字禮華嚴法華經。以為禮無漏法藏也。由此有四眾之徒于字上安南無字下安佛。誠叨濫也。有倡言曰。但務生善唯期滅罪。何判為非邪。通曰。翻譯之後傳行已來。若天上之恒星。如人形之定相。或別佔一座便曰客星。或新起肉隆乃為胼贅者耳。君不見春秋夏五邪。鄭杜諸家豈不能添月字乎。蓋畏聖人之言。成不刊之典。不敢加字矣。夫子曰。吾猶及史之闕文。將知佛教還可
加減否。如慧嚴重譯泥洹經加之品目。忽夢神人怒責聲色頗厲。曰涅槃尊經何敢輒爾輕加斟酌。是知興福不如避罪。斯言允矣。今則不勤課勵靡事增修。因搜穎脫之數員。責顯盂安之三寶。就今有作何代無人。或京兆開乎海池。或終南建乎蘭若。鑄大悲之銅像。造相國之伽藍。或代病利人。或護生掘土。鑄鐘感瑞。立剎參云。刻像繁多。修臺浩博。披榛平田之梵宇。脫樣阿育之浮圖。刊石為經鳩財立藏。或治病于井絡。或化人于鄜畤。如斯人也入殊邦之鄉導。合二姓之良媒。日月伏根照洞庭之幽暗。乾坤玄鑿開混沌之竅端。所行博哉。續運長矣。公羊子有之曰。是上之行乎下也。詩云。爾之教矣。民胥效矣。愿吾徒望上而學之。令仁祠聖像無墜于地者也。
宋高僧傳卷第二十八 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第二十九
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
雜科聲德篇第十之一(正傳二十六人附見六人)
南宋錢塘靈隱寺智一傳
釋智一者。不詳何許人也。居靈隱寺之半峰。精守戒范而善長嘯。嘯終乃牽曳其聲。杳入雲際。如吹笳葉若揭遊絲。徐舉徐揚載哀載咽。颼飗悽切聽者悲涼。謂之哀松之梵。頗生物善。或在像前讚詠流靡
【現代漢語翻譯】 現代漢語譯本：
增加或刪減是可以的嗎？例如，慧嚴（Huiyan，人名）翻譯《泥洹經》（Nirvana Sutra）時，在『加之品目』（Jia Zhi Pin Mu，章節名）中，忽然夢見神人憤怒地責備，聲音和臉色都非常嚴厲，說：『涅槃尊經（Nirvana Sutra）是何等尊貴的經典，你怎麼敢如此輕率地增加或刪減？』由此可知，興建功德不如避免罪過，這話確實是真理。現在如果不勤奮努力，不增加修繕，卻因為蒐集穎脫（Yingtuo，指有才華的人）的幾個人，責求顯盂（Xianmeng，人名）和安（An，人名）的三寶（Triratna，佛教中的佛、法、僧）。就現在來說，有作為的時代，哪個朝代沒有人呢？或者在京兆（Jingzhao，地名）開鑿海池（Hai Chi，池名），或者在終南山（Zhongnan Mountain，山名）建造蘭若（Aranya，寺院）。鑄造大悲（Mahakaruna，觀音菩薩的別稱）的銅像，建造相國寺（Xiangguo Temple，寺名）的伽藍（Sangharama，寺院）。或者代替病人謀取利益，或者爲了保護生物而挖掘土地。鑄造鐘聲感動祥瑞，建立高聳入雲的佛塔。雕刻的佛像非常多，修建的佛臺非常廣闊。開闢長滿雜草的梵宇（Brahmavihara，寺院），脫離阿育王（Ashoka，古印度孔雀王朝的國王）樣式的浮圖（Stupa，佛塔）。在石頭上刻經，籌集資金建立藏經閣。或者在井絡（Jingluo，地名）治療疾病，或者在鄜畤（Fu Zhi，地名）教化人民。像這樣的人，是進入特殊國家的嚮導，是撮合兩姓的媒人。他們的功德像日月一樣照亮洞庭湖（Dongting Lake，湖名）的幽暗之處，像乾坤玄鑿一樣開啟混沌的竅端。他們的行為多麼廣博啊，他們的功德延續多麼長久啊！公羊子（Gongyangzi，人名）說過：『這是上面的行為影響到下面啊。』《詩經》（Classic of Poetry）說：『你的教化啊，百姓都效仿啊。』希望我的同伴們向上面的人學習，使仁慈的寺廟和神聖的佛像不會墜落到地上。 English version:
Is adding or subtracting permissible? For example, when Huiyan (慧嚴, personal name) was translating the Nirvana Sutra (泥洹經), in the 'Jia Zhi Pin Mu' (加之品目, chapter name), he suddenly dreamt of a deity angrily rebuking him, with a stern voice and countenance, saying: 'The Nirvana Sutra (涅槃尊經) is such a venerable scripture, how dare you rashly add or subtract from it?' From this, it is known that accumulating merit is not as good as avoiding sin; this saying is indeed true. Now, if one is not diligent and does not increase repairs, but instead relies on gathering a few Yingtuo (穎脫, referring to talented people), demanding Xianmeng (顯盂, personal name) and An's (安, personal name) Three Jewels (Triratna, 三寶, the Buddha, the Dharma, and the Sangha in Buddhism). As for the present, in an era of action, which dynasty has no one? Either dredging the Hai Chi (海池, pond name) in Jingzhao (京兆, place name), or building an Aranya (蘭若, monastery) on Zhongnan Mountain (終南山, mountain name). Casting bronze statues of Mahakaruna (大悲, another name for Avalokiteśvara), building Sangharama (伽藍, monastery) at Xiangguo Temple (相國寺, temple name). Either seeking benefits for the sick, or digging the earth to protect living beings. Casting bells that evoke auspicious omens, erecting pagodas that reach the clouds. Carving numerous statues, building vast platforms. Clearing brambles for Brahmavihara (梵宇, monastery), breaking away from the style of Ashoka's (阿育王, king of the Mauryan dynasty in ancient India) Stupa (浮圖, pagoda). Engraving scriptures on stone, raising funds to establish a library. Either treating illnesses at Jingluo (井絡, place name), or transforming people at Fu Zhi (鄜畤, place name). Such people are guides to special countries, matchmakers for two families. Their merits are like the sun and moon illuminating the darkness of Dongting Lake (洞庭湖, lake name), like the Xuan Zao of Qiankun opening the orifices of chaos. How vast are their actions, how long-lasting their merits! Gongyangzi (公羊子, personal name) said: 'This is the influence of those above on those below.' The Classic of Poetry (詩經) says: 'Your teachings, the people all follow.' May my companions learn from those above, so that benevolent temples and sacred images will not fall to the ground. 現代漢語譯本：
《宋高僧傳》（Song Gaoseng Zhuan）卷第二十八 《大正藏》（Taisho Tripitaka）第50冊 No. 2061 《宋高僧傳》（Song Gaoseng Zhuan）
《宋高僧傳》（Song Gaoseng Zhuan）卷第二十九
宋左街天壽寺（Tianshou Temple）通慧大師（Tonghui，法號）賜紫沙門（賜紫沙門，受朝廷賜予紫衣的和尚）贊寧（Zanning，人名）等奉敕撰
雜科聲德篇第十之一（正傳二十六人附見六人）
南宋錢塘（Qiantang，地名）靈隱寺（Lingyin Temple，寺名）智一傳（Zhiyi，法號）
釋智一（Shi Zhiyi，法號）者，不詳何許人也。居靈隱寺（Lingyin Temple，寺名）之半峰。精守戒范而善長嘯。嘯終乃牽曳其聲，杳入雲際。如吹笳葉若揭遊絲。徐舉徐揚載哀載咽。颼飗悽切聽者悲涼。謂之哀松之梵。頗生物善。或在像前讚詠流靡。 English version:
Song Gaoseng Zhuan (宋高僧傳) Volume 28 Taisho Tripitaka (大正藏) Volume 50, No. 2061, Song Gaoseng Zhuan (宋高僧傳)
Song Gaoseng Zhuan (宋高僧傳) Volume 29
Composed by Zanning (贊寧, personal name), a purple-robed Shramana (賜紫沙門, a monk bestowed with a purple robe by the court) and Great Master Tonghui (通慧, Dharma name) of Tianshou Temple (天壽寺) on the Left Street of the Song Dynasty, and others, by imperial order.
Miscellaneous Category: Sound and Virtue, Part 10.1 (26 main biographies, 6 supplementary biographies)
Biography of Zhiyi (智一, Dharma name) of Lingyin Temple (靈隱寺) in Qiantang (錢塘, place name), Southern Song Dynasty.
Shramana Zhiyi (釋智一, Dharma name), his origins are unknown. He resided on the mid-peak of Lingyin Temple (靈隱寺). He meticulously observed the precepts and was skilled at prolonged whistling. At the end of his whistling, he would draw out the sound, disappearing into the clouds. It was like blowing on a reed leaf or lifting gossamer threads. Slowly rising and falling, filled with sorrow and sobbing. The whistling was desolate and poignant, causing listeners to feel sadness. It was called the 'Brahma of the Mourning Pine,' which evoked good thoughts. Sometimes he would chant and praise before the statues.
【English Translation】 Modern Chinese translation line 1 Modern Chinese translation line 2
。于靈山澗邊養一白猿。有時驀山逾澗久而不還。一乃吮吻張喉作梵呼之則猿至矣。時人謂之白猿梵。召一公為猿父。猶狙公也。其後澗邊群狙聚焉。每至眾僧齋訖。斂生飯送猿臺所。后令山童呼三二聲。則群猿競至。洎乎唐武宗廢教。伊寺毀除焉。鞠為茂草之墟飯猿于臺。事皆堙滅一師不詳所終。
元魏洛陽慧凝傳
釋慧凝。未知何許人也。棲止洛邑而無異藝。正修練心戒耳嘗得疾暴終七日而蘇起說冥間報應。及見區分更無毫髮之差。所睹者五沙門。一是寶明寺智聖。以坐禪苦行得昇天堂。次一是般若寺道品。以誦涅槃經四十卷同前智聖次是融覺寺曇謨最。稱講涅槃華嚴經領徒千數。琰摩王曰。講經者心懷彼我以驕𣣋物。比丘中第一粗行。今唯試坐禪誦經最曰。貧道立身已來唯好講導不能禪誦。王曰。付司。即有青衣數輩。擁送最向西北門。屋舍皆黑。似非好處。次是禪林寺道恒。唱云。教導勸誘四輩檀越造一切經人中像十軀。王曰。沙門之體必須攝心守道志在禪誦不幹世事不務喧繁。雖造經像止欲得他財物。既得財物貪心即起。既長貪行三毒熾然具足煩惱。與最同入黑門。第五是靈覺寺寶明。自稱未出家時。嘗作隴西太守造靈覺寺。即棄官入道。雖不禪誦禮拜不闕。王曰。卿作刺史之日。曲理枉法劫
【現代漢語翻譯】 現代漢語譯本： 在靈山澗邊養了一隻白猿。有時它越過山澗很久不回來。和尚就吮吸嘴唇，張開喉嚨，用梵語呼喚它，白猿就來了。當時的人稱這種做法為『白猿梵』，稱和尚為『猿父』，就像養猴子的狙公一樣。之後，澗邊聚集了很多猴子。每當眾僧吃完齋飯，就收集剩餘的飯菜送到猿臺上。然後讓山童呼喚兩三聲，猴子們就爭先恐後地趕來。到了唐武宗廢除佛教時，這座寺廟被毀掉了，變成長滿茂草的廢墟，在臺上喂猴子的事情也都消失了。這位和尚的結局也不清楚。 元魏洛陽慧凝傳 釋慧凝（Shì Huìníng），不知道是哪裡人。居住在洛陽，沒有什麼特別的技藝，只是修行心戒。曾經得病昏死過去，七天後甦醒，講述了陰間的報應，以及所見到的區分，沒有絲毫的差錯。他所見到的是五位沙門（Shāmén，佛教出家人的通稱）。第一位是寶明寺（Bǎomíng Sì）的智聖（Zhìshèng），因為坐禪苦行而升入天堂。第二位是般若寺（Bōrě Sì）的道品（Dàopǐn），因為誦讀《涅槃經》（Nièpán Jīng）四十卷，與之前的智聖一樣。第三位是融覺寺（Róngjué Sì）的曇謨最（Tánmó Zuì），自稱講解《涅槃經》、《華嚴經》（Huáyán Jīng），帶領的徒弟有數千人。閻摩王（Yánmó Wáng，佛教中的地獄之王）說：『講經的人心中懷有彼此的分別，用驕傲來輕視他人，是比丘（Bǐqiū，受過具足戒的男性佛教出家人）中最粗俗的行為。現在只測試了坐禪誦經。』曇謨最說：『貧僧我立身以來只喜歡講解佛法，不能禪修誦經。』閻摩王說：『交給官吏。』立刻有幾個穿著青衣的人，擁著曇謨最向西北門走去，房屋都是黑色的，看起來不是什麼好地方。第四位是禪林寺（Chánlín Sì）的道恒（Dàohéng），宣稱自己教導勸誘四輩檀越（Sìbèi Tányuè，佛教中的四種施主，即比丘、比丘尼、優婆塞、優婆夷）建造一切經，塑造人像十尊。閻摩王說：『沙門的本分必須是收攝身心，堅守道義，志向在於禪修誦經，不干涉世俗事務，不追求喧鬧繁華。雖然建造經像，只是爲了得到他人的財物。既然得到了財物，貪心就生起。既然增長了貪慾，貪嗔癡三毒（Tān Chēn Chī Sāndú，佛教中的三種根本煩惱）就熾盛，具足了煩惱。』與曇謨最一同進入黑門。第五位是靈覺寺（Língjué Sì）的寶明（Bǎomíng），自稱未出家時，曾經擔任隴西（Lǒngxī）太守，建造了靈覺寺，然後就棄官入道。雖然不禪修誦經，但禮拜沒有缺少。閻摩王說：『你擔任刺史的時候，歪曲法理，掠奪……』
【English Translation】 English version: By the side of the Ling Mountain stream, a white ape was raised. Sometimes it would cross the mountains and streams and not return for a long time. The monk would then suck his lips, open his throat, and call it in Sanskrit, and the white ape would come. People at the time called this practice 『White Ape Sanskrit』 and called the monk 『Ape Father,』 like the monkey-raising Juegong. Later, many monkeys gathered by the stream. Whenever the monks finished their vegetarian meal, they would collect the leftover food and send it to the Ape Platform. Then they would have the mountain boy call out two or three times, and the monkeys would rush to come. When Emperor Wuzong of Tang abolished Buddhism, this temple was destroyed, becoming a wasteland overgrown with weeds, and the practice of feeding monkeys on the platform disappeared. The fate of this monk is also unknown. Biography of Hui Ning of Luoyang in the Yuan Wei Dynasty 釋慧凝 (Shì Huìníng), it is not known where he was from. He lived in Luoyang and had no special skills, only cultivating the precepts of the mind. He once fell ill and died, and after seven days he revived and spoke of the retribution in the underworld, and the distinctions he saw were without any error. What he saw were five Shāmén (Shāmén, a general term for Buddhist monks). The first was Zhìshèng of Bǎomíng Sì (Bǎomíng Sì), who ascended to heaven through meditation and ascetic practices. The second was Dàopǐn of Bōrě Sì (Bōrě Sì), who recited the Nièpán Jīng (Nièpán Jīng, Nirvana Sutra) forty times, like the previous Zhìshèng. The third was Tánmó Zuì of Róngjué Sì (Róngjué Sì), who claimed to lecture on the Nièpán Jīng and Huáyán Jīng (Huáyán Jīng, Avatamsaka Sutra), leading thousands of disciples. Yánmó Wáng (Yánmó Wáng, King of Hell in Buddhism) said, 『Those who lecture on the sutras harbor distinctions of self and others, and despise others with pride, which is the crudest behavior among Bhikkhus (Bǐqiū, a fully ordained male Buddhist monk). Now only meditation and reciting sutras are tested.』 Tánmó Zuì said, 『Since I became a monk, I have only liked to lecture on the Dharma and cannot meditate or recite sutras.』 Yánmó Wáng said, 『Hand him over to the officials.』 Immediately, several people in green clothes escorted Tánmó Zuì to the northwest gate, where the houses were all black, which did not seem like a good place. The fourth was Dàohéng of Chánlín Sì (Chánlín Sì), who proclaimed that he taught and persuaded the Sìbèi Tányuè (Sìbèi Tányuè, the four kinds of donors in Buddhism, namely Bhikkhus, Bhikkhunis, Upasakas, and Upasikas) to build all the sutras and sculpt ten human images. Yánmó Wáng said, 『The duty of a Shāmén must be to restrain the mind and guard the Way, with the aspiration to meditate and recite sutras, not to interfere in worldly affairs, and not to pursue noise and prosperity. Although they build sutras and images, they only want to obtain other people's wealth. Since they have obtained wealth, greed arises. Since greed has increased, the Tān Chēn Chī Sāndú (Tān Chēn Chī Sāndú, the three poisons of greed, hatred, and ignorance in Buddhism) become rampant, and they are full of afflictions.』 He entered the black gate with Tánmó Zuì. The fifth was Bǎomíng of Língjué Sì (Língjué Sì), who claimed that before he became a monk, he had served as the governor of Lǒngxī (Lǒngxī) and built Língjué Sì, and then abandoned his official position to enter the Way. Although he did not meditate or recite sutras, he did not neglect worship. Yánmó Wáng said, 『When you were the governor, you distorted the law and plundered...』
奪民財。假作此寺非卿之力。何勞說此。亦付青衣送入黑門矣。凝由此省悟。最先見王屬吏檢尋名籍誤追攝耳。時胡太后聞之。遭黃門侍郎徐紇依凝之說。散訪驗寺額並僧名。有無奏報。云城東有寶明寺。城內有般若寺。城西有融覺禪林靈覺三寺。並智聖道品曇謨最道弘寶明等。皆實有之。太后稱歎久之。詔請坐禪誦經者一百僧。常在內殿供養焉。續有詔不聽比丘持經像左街路乞索。如私有財物造經像者任意。凝入白鹿山隱居修道。自此京邑城下比丘多修禪觀誦持大部經法焉。
系曰。曇謨最坐講法而人我因入黑門中。若禪誦者人我隨增。知亦不免。最與道士姜斌爭論護法之功。可補前過。無謂傳法之人皆墮負處。胡後偏見不亡。吁哉。
唐成都府法聚寺員相傳
釋員相。蜀人也。七歲出家。博綜內外善屬文。時號奇童。內修律范人無間然。龍朔元年有疾而終於此寺。將啟手足。房內長虹若練而飛上天。寺塔鈴索無風自鳴。其大門屋壁畫剝落。每夜有鼓角聲。經百餘日方息。從此鳥雀不棲其屋咸亨四年甘露降於講堂前棕櫚樹焉。相終弟子收文集三十餘卷。寺中石像碑相作辭龔靈曠同撰是歟。
唐越州妙喜寺僧達傳
釋僧達。姓王氏。會稽人也。稚齒英奇不參戲弄。于龜山妙喜道場出俗
【現代漢語翻譯】 現代漢語譯本：奪取百姓的錢財。還假裝說這座寺廟不是你的功勞。何必多說這些。也交給青衣人送到黑門去了。凝由此醒悟。最先見到閻王，是下屬官吏查閱名冊時錯誤地追捕了他。當時胡太后聽說了這件事，派遣黃門侍郎徐紇按照凝的說法，四處查訪覈實寺廟的匾額和僧人的名字，並將調查結果上報。徐紇上奏說，城東有寶明寺（Baoming Temple），城內有般若寺（Bore Temple），城西有融覺禪林（Rongjue Chan Monastery）、靈覺寺（Lingjue Temple）和三寺（San Temple），以及智聖（Zhisheng）、道品（Daopin）、曇謨最（Tanmo Zui）、道弘（Daohong）、寶明（Baoming）等人，都確實存在。太后讚歎了很久。下詔邀請一百名坐禪誦經的僧人，常在內殿供養。後來又有詔令，不允許比丘（bhiksu，佛教出家男眾）拿著經書佛像在街上乞討。如果有人私自出資建造經書佛像，可以隨意進行。凝進入白鹿山（Bailu Mountain）隱居修道。從此京城一帶的比丘大多修行禪觀，誦持大部經法。
系曰：曇謨最（Tanmo Zui）因為講法時執著於人我和合的觀念而進入黑門。如果禪修誦經的人我執念隨之增長，要知道也是無法避免的。曇謨最（Tanmo Zui）與道士姜斌（Jiang Bin）爭論護法的功勞，或許可以彌補之前的過失。不要說傳法的人都會墮落到失敗的境地。胡太后的偏見始終沒有消除。唉！
唐朝成都府法聚寺員相（Yuanxiang）的傳記
釋員相（Shi Yuanxiang），是蜀地人。七歲出家。廣泛研究內外典籍，擅長寫作文章。當時被稱為奇童。內在修行律法，沒有人對他有異議。龍朔元年，生病死在了這座寺廟裡。當要移動他的手腳時，房內出現一道長虹，像白色的絲綢一樣飛上天空。寺廟塔上的鈴鐺和鈴索在沒有風的情況下自己鳴響。寺廟大門和屋壁上的圖畫剝落。每夜都有鼓角的聲音。經過一百多天才停止。從此鳥雀不再棲息在這座屋頂上。咸亨四年，甘露降落在講堂前的棕櫚樹上。員相（Yuanxiang）圓寂后，弟子們收集了他的文集三十多卷。寺廟中的石像碑文是員相（Yuanxiang）所作，龔靈曠（Gong Lingkuang）一同撰寫，是這樣嗎？
唐朝越州妙喜寺僧達（Sengda）的傳記
釋僧達（Shi Sengda），姓王，是會稽人。從小就聰明出衆，不參與嬉戲玩鬧。在龜山（Guishan）妙喜道場（Miaoxi Daochang）出家。
【English Translation】 English version: He seized the people's wealth, falsely claiming that the temple was not built through your efforts. Why bother saying more? He was also handed over to the blue-clad messengers to be sent into the Black Gate. Ning, awakened by this, realized that he had first seen King Yama because subordinate officials had mistakenly pursued and arrested him while checking the registers. At that time, Empress Dowager Hu, upon hearing of this, dispatched the Yellow Gate Attendant Xu He, according to Ning's account, to investigate and verify the temple plaques and the names of the monks, and to report the findings. Xu He reported that there was Baoming Temple (Baoming Temple) in the east of the city, Bore Temple (Bore Temple) within the city, and Rongjue Chan Monastery (Rongjue Chan Monastery), Lingjue Temple (Lingjue Temple), and San Temple (San Temple) in the west of the city, as well as Zhisheng, Daopin, Tanmo Zui, Daohong, and Baoming, all of whom were indeed present. The Empress Dowager praised this for a long time. She issued an edict inviting one hundred monks who practiced meditation and recited scriptures to be constantly supported in the inner palace. Subsequently, there was an edict prohibiting bhiksus (bhiksu, Buddhist monks) from begging on the streets with scriptures and Buddha images. If anyone privately funded the construction of scriptures and Buddha images, they were free to do so. Ning entered Bailu Mountain (Bailu Mountain) to live in seclusion and cultivate the Way. From then on, many bhiksus in the capital city practiced meditation and recited large sections of scriptures.
A commentary says: Tanmo Zui (Tanmo Zui) entered the Black Gate because he clung to the concept of the union of self and others while lecturing on the Dharma. If the attachment to self and others increases among those who meditate and recite scriptures, know that it is unavoidable. Tanmo Zui's (Tanmo Zui) argument with the Daoist Jiang Bin (Jiang Bin) over the merit of protecting the Dharma may compensate for his previous fault. Do not say that all those who transmit the Dharma will fall into failure. Empress Dowager Hu's prejudice was never eliminated. Alas!
Biography of Shi Yuanxiang (Yuanxiang) of Fajusi Temple in Chengdu Prefecture during the Tang Dynasty
Shi Yuanxiang (Shi Yuanxiang) was a native of Shu. He left home at the age of seven. He extensively studied both internal and external scriptures and was skilled in writing. At that time, he was known as a child prodigy. He cultivated the precepts internally, and no one had any objections to him. In the first year of Longshuo, he fell ill and died in this temple. When his hands and feet were about to be moved, a long rainbow appeared in the room, flying up into the sky like white silk. The bells and bell cords on the temple pagoda rang on their own without wind. The paintings on the temple gate and walls peeled off. Every night there were sounds of drums and horns. It only stopped after more than a hundred days. From then on, birds no longer perched on this roof. In the fourth year of Xianheng, sweet dew fell on the palm tree in front of the lecture hall. After Yuanxiang (Yuanxiang) passed away, his disciples collected more than thirty volumes of his writings. The inscription on the stone statue in the temple was written by Yuanxiang (Yuanxiang), and Gong Lingkuang (Gong Lingkuang) co-authored it, is that so?
Biography of the Monk Sengda (Sengda) of Miaoxi Temple in Yuezhou during the Tang Dynasty
Shi Sengda (Shi Sengda), whose surname was Wang, was a native of Kuaiji. From a young age, he was intelligent and outstanding, and did not participate in games and play. He left home at Miaoxi Daochang (Miaoxi Daochang) on Guishan (Guishan).
。其寺南梁初建。后樂遊方見黃梅忍禪師。若枯苗得雨。隨順修禪罔有休懈遇印宗禪師重磨心鑒光州見道岸律師。更勵律儀。四眾依歸如水宗海。開元七年示疾而終。春秋八十二云。
唐京兆神鼎傳
釋神鼎者。不詳何許人也。狂狷而純直髮垂眉際。每持一斗巡長安市中。乞丐得食就而食之。人或施粗帛幣布錦綺羅縠。並綴聯衣上而著且無選擇。嘗入寺中見利貞法師講。于座前傾聽少時。而問貞曰。萬物定已否。貞曰定。鼎曰。阇梨若言定何因高岸為谷深谷為陵。有死即生有生即死。萬物相糾六道輪迴何得定耶。貞曰萬物不定。鼎曰。若不定何不指天為地呼地為天。召星為月命月為星。何得不定耶。貞無以應之。時眾驚其辯發如流貞公奧學被挫其鋒。頗形慚色。張文成見之嘆嗟。謂之曰。觀法師迅辯即是菩薩行位人也。鼎曰。菩薩得之不喜失之不怨。撻之不怒辱之不瞋。鼎今乞得即喜不得即怨撻之即怒辱之即瞋。由此觀之去菩薩遠矣。時藥錯愕合掌而散焉。
系曰。答人之問遲巧不如拙速。今傳家隔幾百年輒伸酬對。通曰。谷變陵遷生來死往。萬類相糾五道輪迴。正是不遷之法可非定耶經云。世間相常住是也。又言。天地星月各據其倫終歸磨滅。可非不定耶。經云。劫火洞然大千俱壞是也。今不壞
【現代漢語翻譯】 現代漢語譯本： 該寺廟在南梁初年建立。後來樂游遇到了黃梅的忍禪師（指禪宗六祖慧能的弟子），如同乾枯的禾苗得到了雨水的滋潤。他順從地修習禪定，從不懈怠。遇到印宗禪師后，重新擦亮了心鏡。在光州拜見了道岸律師，更加努力地遵守戒律。四方僧眾依附歸順，如同水流歸向大海。開元七年，他示現疾病而終，享年八十二歲。
唐京兆神鼎傳
釋神鼎，不知道是哪裡人。他行為狂放不羈但心地純真耿直，頭髮垂到眉毛邊。經常拿著一個斗在長安市中游走，乞討食物，得到后就吃掉。人們有時施捨粗布、錢幣、布匹、錦緞、綾羅等，他都把它們綴連在衣服上穿著，而且沒有選擇。曾經進入寺廟，看到利貞法師在講經，就在座位前傾聽了一會兒，然後問利貞說：『萬物是確定的還是不確定的？』利貞說：『確定的。』神鼎說：『法師如果說是確定的，那麼為什麼高岸會變成深谷，深谷會變成山陵？有死亡就有出生，有出生就有死亡，萬物相互糾纏，六道輪迴，怎麼能說是確定的呢？』利貞說：『萬物是不確定的。』神鼎說：『如果不確定，為什麼不指著天說是地，指著地說是天？叫星星是月亮，命令月亮是星星？怎麼能說是不確定的呢？』利貞無言以對。當時在場的人都驚歎他辯才如流水，利貞法師淵博的學識也被挫敗，顯得有些慚愧。張文成見到這種情況，感嘆地說：『看法師您如此迅捷的辯才，就是菩薩的行爲了。』神鼎說：『菩薩得到了不歡喜，失去了不怨恨，鞭打他不憤怒，侮辱他不嗔恨。我現在乞討得到就歡喜，得不到就怨恨，鞭打我就憤怒，侮辱我就嗔恨。由此看來，我離菩薩差遠了。』當時在場的人都驚愕不已，合掌散去了。
系曰：回答別人的問題，遲緩但巧妙不如遲鈍但迅速。現在傳記的作者隔了幾百年才伸出援手進行辯論。通曰：山谷變成山陵，生命到來死亡前往，萬物互相糾纏，五道輪迴，這正是說明不遷變的法，怎麼能說確定呢？經書上說：『世間相常住』就是這個意思。又說：『天地星月各自按照其規律執行，最終歸於磨滅。』怎麼能說是不確定呢？經書上說：『劫火洞然，大千世界全部毀壞』就是這個意思。現在不毀壞
【English Translation】 English version: The temple was first built in the early Southern Liang Dynasty. Later, Leyou met Zen Master Ren (disciple of Huineng, the Sixth Patriarch of Zen) of Huangmei, like withered seedlings receiving rain. He diligently practiced Zen meditation without懈怠 (xie dai: laxity). After meeting Zen Master Yinzong, he re-polished the mirror of his mind. In Guang Prefecture, he met Vinaya Master Dao'an and further strengthened his adherence to the precepts. Monks and laypeople from all directions relied on him and returned to him, like streams flowing into the sea. In the seventh year of the Kaiyuan era, he manifested illness and passed away at the age of eighty-two.
Biography of Shen Ding of Jingzhao in the Tang Dynasty
The monk Shen Ding, it is not known where he was from. He was狂狷 (kuang juan: unconventional and unrestrained) but pure and upright, with hair hanging down to his eyebrows. He often walked around the market of Chang'an carrying a斗 (dou: a unit of dry measure) begging for food, which he would eat immediately after receiving it. People sometimes gave him coarse cloth, coins, fabrics, brocades, silks, and gauzes, which he would all sew onto his clothes without discrimination. Once, he entered a temple and saw Dharma Master Li Zhen lecturing. He listened for a while in front of the seat and then asked Li Zhen: 'Are all things fixed or not fixed?' Li Zhen said: 'Fixed.' Shen Ding said: 'If you say they are fixed, then why do high banks become deep valleys, and deep valleys become hills? There is death after birth, and birth after death. All things are intertwined, and the six realms revolve. How can they be fixed?' Li Zhen said: 'All things are not fixed.' Shen Ding said: 'If they are not fixed, why not point to the sky and say it is the earth, and point to the earth and say it is the sky? Call the stars the moon, and command the moon to be the stars? How can you say they are not fixed?' Li Zhen was speechless. At that time, the crowd was amazed by his eloquence, and Dharma Master Li Zhen's profound knowledge was defeated, and he appeared somewhat ashamed. Zhang Wencheng saw this situation and sighed, saying: 'Seeing your quick wit, Dharma Master, you are a Bodhisattva in practice.' Shen Ding said: 'A Bodhisattva does not rejoice when he gains, nor resent when he loses, does not get angry when beaten, nor get angry when insulted. Now, I rejoice when I get what I beg for, and resent when I don't get it, I get angry when beaten, and I get angry when insulted. From this point of view, I am far from being a Bodhisattva.' At that time, the people present were astonished and dispersed with their palms together.
Commentary: Answering people's questions slowly and skillfully is not as good as answering clumsily but quickly. Now, the biographer, after several hundred years, extends a helping hand to argue. General explanation: Valleys change into hills, life comes and death goes, all things are intertwined, and the five realms revolve. This is precisely to illustrate the unchanging Dharma, how can it be said to be fixed? The sutra says: 'The characteristics of the world are permanent,' that is the meaning. It also says: 'Heaven, earth, stars, and moon each follow their own rules, and eventually return to annihilation.' How can it be said to be unfixed? The sutra says: 'When the fire of劫 (jie: kalpa, an aeon) blazes, the great thousand worlds are all destroyed.' Now, not destroyed
世間相而談實相。可非定不定耶。雖定不定俱解脫相歟。又言有喜怒非菩薩者。菩薩雖喜怒非喜怒。非菩薩而誰也。今聊雪利貞之鬱悒歟。
唐京兆泓師傳
釋泓師者。齊安人也。神龍中來游京輦。簡傲自持而罕言語。語則瑰怪。頗善地理之學占擇塋兆。郭景淳一行之亞焉。而出入于鄖公韋安石之門。與韋既密。一日謂之曰。貧道于鳳樓原見一段地。約二十畝。有龍起伏之形勢。有藏此者。必累世居臺鼎。韋曰。老夫有別墅在城南。候閑隙陪國師訪地。問其價幾何。同遊林泉。又資高興。異日韋尋前約方命駕次。韋公夫人曰。令公為天子大臣。國師通陰陽術數。奈何潛游郭外而營生藏。非所宜也。遂止。韋曰。舍弟滔有中殤男未葬。便示此地。泓曰。如賢弟得此地不得他將相。止列卿而已。滔買葬中殤。后為太常卿禮儀使而卒。泓每行視山原。即為圖狀。嘗自洛東言于張說曰。缺門道左有好山岡丞相可用之。說曰。已位極人臣吉孰過此。泓曰。無人勝此。遂咨源監察乾曜曰。先人有遺旨矣。后曜請假東洛。遷奉而回。已經年矣。泓再經缺門。其地已成塋兆。問居人曰。源氏之松柏也。泓曰。冥數合歸源氏。坐可待其變化。不數年曜果登庸焉。泓曾誡燕公曰。宅勿于西北隅取土。后成坑三二處為穴。泓驚謂
【現代漢語翻譯】 現代漢語譯本： 以世間現象來談論實相（Paramārtha，究竟真實）。這難道是既肯定又否定嗎？即使肯定和否定都擺脫了，就是解脫的境界嗎？又說有喜怒哀樂就不是菩薩，菩薩即使有喜怒哀樂，也不是真正的喜怒哀樂。如果不是菩薩，那又是誰呢？現在姑且消除利貞（人名）的憂鬱吧。
唐朝京兆的泓師的傳記
釋泓師，是齊安人。神龍年間來到京城。他簡樸高傲，很少說話，但說出來的話卻奇特怪異。他很擅長地理之學，能佔卜選擇墓地，堪比郭景淳和一行。他出入于鄖公韋安石的門下，與韋安石關係密切。一天，他對韋安石說：『貧道在鳳樓原看到一塊地，大約二十畝，有龍起伏的形勢。如果有人葬在這裡，必定世代位居高位。』韋安石說：『老夫在城南有別墅，等有空閑的時候，陪國師去看看那塊地，問問價格多少，一起遊覽山林，增加興致。』
過了幾天，韋安石打算履行之前的約定，剛要出發，韋公夫人說：『您是天子的大臣，國師精通陰陽術數，怎麼能偷偷地到城外去經營墓地呢？這不合適。』於是阻止了他。韋安石說：『我弟弟韋滔有個早夭的兒子還沒安葬，就讓他看看這塊地吧。』泓師說：『如果賢弟得到這塊地，不能成為宰相，只能位列卿而已。』韋滔買下這塊地安葬了早夭的兒子，後來擔任太常卿禮儀使而去世。泓師每次行走在山野之間，都會繪製地圖。他曾經在洛陽東邊對張說（人名）說：『缺門道左邊有個好山岡，丞相可以用它。』張說回答說：『我已經位極人臣，還有什麼比這更吉利的呢？』泓師說：『沒有人比你更適合這塊地了。』於是他諮詢了源乾曜（人名），源乾曜說：『先人有遺囑。』後來源乾曜請假回到洛陽東邊，遷移先人的墳墓回來，已經過了一年。泓師再次經過缺門，那塊地已經成了墓地。他問當地的居民說：『這是源家的松柏嗎？』泓師說：『冥冥之中註定這塊地要歸源家。』坐著就可以等待他的變化。』沒過幾年，源乾曜果然被朝廷任用。泓師曾經告誡燕公（人名）說：『不要在住宅的西北角取土，』後來那裡形成了三兩個坑，成了洞穴。泓師驚訝地說
【English Translation】 English version: Discussing the true nature (Paramārtha, ultimate reality) by referring to worldly phenomena. Is this both affirming and denying? Even if both affirmation and negation are abandoned, is that the state of liberation? Furthermore, it is said that those who have joy and anger are not Bodhisattvas. Even if Bodhisattvas have joy and anger, it is not true joy and anger. If it is not a Bodhisattva, then who is it? Now, let's temporarily dispel Li Zhen's (person's name) melancholy.
The Biography of Master Hong of Jingzhao in the Tang Dynasty
Master Shi Hong was a native of Qi'an. During the Shenlong era, he came to the capital. He was simple and arrogant, rarely spoke, but when he did, his words were strange and unusual. He was very skilled in geography and could predict and choose burial sites, comparable to Guo Jingchun and Yi Xing. He frequented the house of Duke Yun, Wei Anshi, and was close to Wei Anshi. One day, he said to Wei Anshi, 'This poor monk saw a piece of land in Fenglouyuan, about twenty acres, with the shape of a dragon rising and falling. If someone is buried here, their descendants will surely hold high positions for generations.' Wei Anshi said, 'This old man has a villa in the south of the city. When I have free time, I will accompany the national teacher to see the land, ask about the price, and enjoy the mountains and forests together, adding to the pleasure.'
A few days later, Wei Anshi intended to fulfill the previous agreement and was about to set off when Madam Wei said, 'You are a minister of the emperor, and the national teacher is proficient in yin-yang and numerology. How can you secretly go outside the city to manage burial sites? This is not appropriate.' So she stopped him. Wei Anshi said, 'My younger brother, Wei Tao, has a son who died young and has not been buried yet. Let him see this land.' Master Hong said, 'If your brother gets this land, he will not become a prime minister, but only be ranked as a minister.' Wei Tao bought the land and buried his young son, and later served as the Minister of Ceremonies and died. Every time Master Hong walked in the mountains and fields, he would draw maps. He once said to Zhang Shuo (person's name) east of Luoyang, 'There is a good hill on the left side of Quemen Road, which the prime minister can use.' Zhang Shuo replied, 'I have already reached the highest position as a minister, what could be more auspicious than this?' Master Hong said, 'No one is more suitable for this land than you.' So he consulted Yuan Qianyao (person's name), who said, 'My ancestors have a will.' Later, Yuan Qianyao asked for leave to return to the east of Luoyang and moved his ancestors' graves back, which had been a year. Master Hong passed by Quemen again, and the land had become a burial site. He asked the local residents, 'Are these the pines and cypresses of the Yuan family?' Master Hong said, 'It is destined that this land should belong to the Yuan family. You can sit and wait for his transformation.' In a few years, Yuan Qianyao was indeed appointed by the court. Master Hong once warned Duke Yan (person's name), 'Do not take soil from the northwest corner of the house,' later, three or two pits formed there, becoming holes. Master Hong said in surprise
燕公曰。禍事令公富貴一身耳。更二十年禍及賢郎耳。及均垍受祿山偽官。肅宗復京以減死論。太上皇苦執令處斬。皆符泓言。然中睿朝。皆崇重泓號國師。占相之言未嘗差謬。
唐洛陽罔極寺慧日傳(真法師)
釋慧日。俗姓辛氏。東萊人也。中宗朝得度。及登具足后遇義凈三藏造一乘之極。躬詣竺干。心恒羨慕。日遂誓游西域。始者泛舶渡海自經三載。東南海中諸國崑崙佛誓師子洲等。經過略遍乃達天竺。禮謁聖蹟。尋求梵本。訪善知識一十三年。咨稟法訓思欲利人。振錫還鄉獨影孤征。雪嶺胡鄉又涉四載。既經多苦深厭閻浮。何國何方有樂無苦。何法何行能速見佛。遍問天竺三藏。學者所說皆贊凈土。複合金口。其于速疾是一生路。盡此報身必得往生極樂世界。親得奉事阿彌陀佛。聞已頂受。漸至北印度健馱羅國。王城東北有一大山。山有觀音像。有志誠祈請多得現身。日遂七日叩頭。又斷食畢命為期。至七日夜且未央。觀音空中現紫金色相。長一丈餘。坐寶蓮華。垂右手摩日頂曰。汝欲傳法自利利他。西方凈土極樂世界彌陀佛國。勸令唸佛誦經回愿往生到彼國已見佛及我得大利益。汝自當知凈土法門勝過諸行。說已忽滅。日斷食既困。聞此強壯。及登嶺東歸。計行七十餘國。總一十八年。開元七
年方達長安。進帝佛真容梵夾等開悟帝心。賜號曰慈慜三藏。生常勤修凈土之業。著往生凈土集行於世。其道與善導少康異時同化也。又以僧徒多迷五辛中興渠。興渠人多說不同。或云蕓薹胡荽或云阿魏。唯凈土集中別行書出雲。五辛此土唯有四。一蒜二韭三蔥四薤。闕于興渠。梵語稍訛。正云形具余國不見。回至於闐方得見也。根粗如細蔓菁根而白。其臭如蒜。彼國人種取根食也於時冬天到彼不見枝葉。薹荽非五辛。所食無罪。日親見為驗歟。以天寶七年卒于住寺。報齡六十九。葬于白鹿原成小塔焉。餘姚休光寺釋真法師。金華人也。俗姓王氏。真𩭤丱辭家童蒙悟道。發大精進堅持戒地。一門之中數人緇服。真學習師古義成先聖。八部經理宛在掌中。三乘法源盡于度內。天寶六年太守秦公長史狄公知其行高。遂以名薦主休光寺焉。二公常相謂曰。真公通深妙法玄無上義問一得三言發響應。昔利涉辯博僧會智周。與之齊驅。未可同日。以其八年終於寺。本縣令王璲述德刊銘。洪元慎書焉。
唐越州大禹寺神迥傳
釋神迥。未詳何許人也。幼入法流齊莊自任。節高行峭不惡而嚴。晚年慕稱心寺大義律師。同習三觀于天臺宗。得旨於左溪禪師。即寶應年中也。加以辭筆宏贍華藻紛紜。為朗師真影贊法華經文句
【現代漢語翻譯】 現代漢語譯本： 年方到達長安（今西安）。他向皇帝進獻了佛的真容畫像和梵文經卷，開啟了皇帝的佛心。皇帝賜號他為『慈慜三藏』。他一生勤奮修習凈土法門，著有《往生凈土集》流傳於世。他的修行道路與善導（Shandao）和少康（Shaokang）兩位大師雖然時代不同，但教化眾生的方式卻有異曲同工之妙。此外，因為僧侶們大多對五辛中的『興渠』（Xingqu）感到困惑，而人們對興渠的說法各不相同，有的說是蕓薹（Yuntai）或胡荽（Husui），有的說是阿魏（Awei）。只有在《凈土集》中特別寫明：『此土（指中國）只有四種辛，一是蒜，二是韭，三是蔥，四是薤（Xie），缺少興渠。梵語發音稍有訛誤，正確的發音是形具（Xingju），在其他國家看不到。回到于闐（Yutian）才能見到。它的根像細小的蔓菁根，顏色是白色的，氣味像蒜。當地人種植它，取其根食用。』當時是冬天到達于闐，沒有見到枝葉。蕓薹和胡荽不是五辛，食用沒有罪過。這是他親自見到的驗證。他在天寶七年圓寂于所住的寺廟，享年六十九歲，安葬在白鹿原，建了一座小塔。餘姚（Yuyao）休光寺（Xiuguang Temple）的釋真法師，是金華（Jinhua）人，俗姓王。真法師從小就辭別家庭，童年時就領悟了佛道，發大精進心，堅持戒律。他一家之中有好幾個人都出家為僧。真法師學習師古的義理，繼承了先聖的傳統。他對佛教的八部經典非常熟悉，就像在自己的手掌中一樣。他對大乘佛教的三乘法源都徹底領悟。天寶六年，太守秦公（Qin Gong）和長史狄公（Di Gong）知道他品行高尚，就推薦他主持休光寺。兩位大人經常互相稱讚說：『真法師通曉深奧的佛法，精通玄妙無上的義理，問一能答三，言語應答如流。』過去利涉（Lishe）的辯才和僧會（Seng Hui）的智慧，可以與他齊名，但不能與他相提並論。他在天寶八年圓寂于寺中，本縣縣令王璲（Wang Sui）撰寫碑文來記述他的德行，洪元慎（Hong Yuanshen）書寫碑文。 唐越州（Yuezhou）大禹寺（Dayu Temple）神迥（Shen Jiong）傳 釋神迥，不知道是哪裡人。從小就進入佛門，行為端莊，以嚴格要求自己。他的節操高尚，行為嚴峻，不讓人感到厭惡，反而讓人敬畏。晚年他仰慕稱心寺（Chenxin Temple）的大義律師，一同在天臺宗（Tiantai School）學習三觀。他從左溪禪師（Zuoxi Chanshi）那裡得到了真傳，那是寶應（Baoying）年間的事情。加上他的文筆宏偉流暢，辭藻華麗，他為朗師（Lang Shi）的真影寫了贊文，併爲《法華經文句》（Fahua Jing Wenju）作了序。
【English Translation】 English version: Nianfang arrived in Chang'an (present-day Xi'an). He presented the emperor with true portraits of the Buddha and Sanskrit scriptures, enlightening the emperor's mind. The emperor bestowed upon him the title 'Cimin Sanzang' (Compassionate and Diligent Tripitaka Master). Throughout his life, he diligently practiced the Pure Land Dharma and authored 'Collection for Rebirth in the Pure Land,' which circulated widely. His path, though in a different era, shared similarities in transforming beings with those of Master Shandao and Master Shaokang. Furthermore, because many monks were confused about 'Xingqu' (Ferula asafoetida) among the five pungent spices, and people had different opinions about Xingqu, some saying it was Yuntai (rape) or Husui (coriander), and others saying it was Awei (asafoetida), only the 'Pure Land Collection' specifically stated: 'In this land (referring to China), there are only four pungent spices: one is garlic, two are chives, three are onions, and four are Xie (Allium chinense), lacking Xingqu. The Sanskrit pronunciation is slightly corrupted; the correct pronunciation is Xingju, which is not seen in other countries. Only upon returning to Yutian (Khotan) can it be found. Its root is like a small turnip root, and its color is white, with a smell like garlic. The local people plant it and eat its root.' At that time, it was winter when he arrived in Yutian, and he did not see its branches and leaves. Yuntai and Husui are not among the five pungent spices, so eating them is not a sin. This is the verification he personally witnessed. He passed away in the seventh year of the Tianbao era at the temple where he resided, at the age of sixty-nine, and was buried in Bailu Plain, where a small pagoda was built. Dharma Master Shi Zhen of Xiuguang Temple in Yuyao was a native of Jinhua, with the secular surname Wang. Dharma Master Zhen left home at a young age and awakened to the Dharma in his childhood, developing great diligence and upholding the precepts. Several members of his family became monks. Dharma Master Zhen studied the ancient meanings of the masters and inherited the traditions of the ancient sages. He was very familiar with the eight sections of Buddhist scriptures, as if they were in the palm of his hand. He thoroughly understood the three vehicles of Mahayana Buddhism. In the sixth year of the Tianbao era, Prefect Qin Gong and Chief Secretary Di Gong, knowing his high conduct, recommended him to preside over Xiuguang Temple. The two officials often praised each other, saying: 'Dharma Master Zhen is proficient in profound Buddhist teachings, mastering the subtle and unsurpassed meanings. He can answer three questions with one, and his responses are fluent.' In the past, Lishe's eloquence and Seng Hui's wisdom could be compared to him, but not equated with him. He passed away in the eighth year of the Tianbao era at the temple, and Wang Sui, the magistrate of the county, wrote an inscription to record his virtues, which was inscribed by Hong Yuanshen. Biography of Shi Shenjiong of Dayu Temple in Yuezhou, Tang Dynasty Shi Shenjiong, it is not known where he was from. He entered the Buddhist order at a young age, behaving with propriety and holding himself to strict standards. His integrity was high, and his conduct was stern, inspiring awe rather than aversion. In his later years, he admired the Great Dharma Master of Chenxin Temple and studied the Threefold Contemplation of the Tiantai School with him. He received the true transmission from Zen Master Zuoxi, which was during the Baoying era. In addition, his writing style was grand and fluent, and his diction was ornate. He wrote eulogies for the true portrait of Master Lang and prefaces for the 'Annotations on the Sutra of the Lotus Blossom of the Wonderful Law'.
序。冠絕於時為世所貴。不詳厥終焉。
唐京兆鎮國寺純陀傳
釋純陀者。本西域人也。梵名無由。翻就華言也。從游京邑人所欽重。上元中便云東渡。人見之顏容若童稚之色。言已年六百歲矣。或謂為八十歲人也。言談氣壯舉動不衰。代宗皇帝聞之詔入。禮遇極豐俾求留年之道。陀曰。心神好靜。今為塵境汩之。何從冥寂乎。若離簡靜外慾望留年如登木采芙蕖。其可得乎。陛下欲長年。由簡潔安神。神安則壽永。寡慾則身安。術斯已往貧道所不知也。帝由是篤重之。以永泰三年預知必逝。遣弟子赍衣缽進上。帝賜弟子紫衣。陀終於鎮國寺焉。
唐天臺山國清寺道邃傳
釋道邃。不知何許人也。幽識遠晤執志有恒。懸解真宗不由邪術。末傳隋智者教道素得玄微。荊溪之門沓難窺望。大曆中湛然師委付止觀輔行記。得以敷揚。若神驥之可以致遠也。於時同門元浩迥知畏服不能爭長矣。貞元二十一年。日本國沙門最澄者。亦東夷卉服中剛決明敏僧也。泛溟涬達江東。慕天臺之法門。求顗師之禪決。屬邃講訓委曲指教。澄得旨矣。乃盡繕寫一行教法東歸。慮其或問從何而聞得誰所印俾防疑誤。乃造邦伯作援證焉。時臺州刺史陸淳判云。最澄阇梨形雖異域性實同源。特稟生知觸類玄解。遠傳天臺教旨
。又遇龍象邃公。總萬行於一心。了殊涂於三觀。親承秘密理絕名言。猶慮他方學徒未能信受所請印記。安可不任為憑云澄泛海到國。赍教法指一山為天臺。號一寺為國清。風行電照斯教大行。倭僧遙尊邃為祖師。后終於住寺焉。
唐懷安郡西隱山進平傳
釋進平。姓吳氏京兆人也。早出家于永安山明福院。風表端雅。諸經大論皆所研尋。銷文煉注令人樂聞。末思禪觀。于洛下遇荷澤會師了悟。且曰甚矣不自外知者所知難乎哉。后至唐州遂居西隱山。刺史鄭文簡請入城闡揚宗旨。示滅年八十一。大曆十四年三月入塔。
唐寧州南山二聖院道隱傳
釋道隱。姓王氏。彭原人也。風宇高峙情性宏淡。少脫塵勞誓從沖漠。既循師範因愿遊方。得荷澤師頓明心要。迨旋鄉土道聲洋洋。慕其法者若登華陰之市也。匪召員臻。檀施豐洽郁成精舍焉。以大曆十三年三月晦。囑累四部。從於中夜趺坐而終。春秋七十二。法臘三十五。弟子辯真建塔緘藏焉今師資二座全身不朽矣。議者以為得道真正。其器亦然。譬猶煉丹之鼎藥成鼎亦化金矣。在華嚴有諸菩薩成就如虛空忍得無來身。以無去故。得不生身。以不滅故。得不聚身。以無散壞故。其隱師之謂歟。
唐溫州陶山道晤傳
釋道晤者。不知何許
【現代漢語翻譯】 現代漢語譯本：又遇到了龍象邃公（一位德高望重的僧人），他將所有修行方法融匯於一心，在三觀（空觀、假觀、中觀）中領悟了不同的修行路徑。他親自接受了秘密教義，這些教義超越了語言文字的表達。但他仍然擔心其他地方的學徒可能無法相信和接受，所以請求印證。怎能不信任云澄法師泛海來到中國呢？他帶來了教法，指著一座山說是天臺山，將一座寺廟命名為國清寺。這種教法像風一樣迅速傳播，像閃電一樣照亮四方，迅速盛行起來。日本的僧人遙尊邃公為祖師。後來，邃公最終在國清寺圓寂。
唐懷安郡西隱山進平傳
釋進平，姓吳，是京兆人。他早年就在永安山明福院出家。他的風度和儀表端莊文雅，對各種經典和大論都有深入的研究。他講解經文，提煉註釋，使人樂於聽聞。後來，他開始思考禪觀，在洛陽遇到了荷澤會師，從而開悟。他曾說：『不瞭解自己的人，很難了解別人所瞭解的啊！』之後，他到了唐州，於是居住在西隱山。刺史鄭文簡請他入城弘揚佛法宗旨。他在大曆十四年三月圓寂，享年八十一歲，入塔安葬。
唐寧州南山二聖院道隱傳
釋道隱，姓王，是彭原人。他的風度和氣概高尚挺拔，性情寬宏淡泊。他年輕時就擺脫了世俗的煩惱，立誓追求虛靜。他既遵循師長的教導，又發願四處遊歷。他從荷澤會師那裡頓悟了心要。等到他回到家鄉，他的道行聲名遠揚，仰慕他佛法的人就像趕華陰的集市一樣。不用召集，人們就紛紛前來，信徒的佈施非常豐厚，於是建成了一座精舍。在大曆十三年三月的最後一天，他向四眾弟子囑咐後事，於半夜時分跏趺坐而終。享年七十二歲，僧臘三十五年。他的弟子辯真為他建造了塔，將他的遺體安葬其中。如今，師父和弟子的兩座全身舍利塔都沒有腐朽。人們議論說，這是因為他得道真正，所以他的身體也如此。這就像煉丹的鼎，丹藥煉成后，鼎也變成了金子一樣。在《華嚴經》中，有諸位菩薩成就瞭如虛空般的忍辱，所以沒有來世，因為沒有去處；得到了不生之身，因為沒有滅亡；得到了不聚集之身，因為沒有散壞。這大概說的就是道隱法師吧。
唐溫州陶山道晤傳
釋道晤，不知道是哪裡人。
【English Translation】 English version: Furthermore, he encountered the venerable Longxiang Sui (a highly respected monk), who integrated all practices into one mind and comprehended the different paths of practice within the Threefold Contemplation (emptiness, provisional existence, and the mean). He personally received the secret teachings, which transcended verbal expression. However, he was still concerned that disciples from other regions might not be able to believe and accept them, so he requested verification. How could he not trust Dharma Master Yun Cheng, who crossed the sea to China? He brought the teachings, pointed to a mountain and said it was Mount Tiantai, and named a temple Guoqing Temple. This teaching spread rapidly like the wind and illuminated all directions like lightning, flourishing quickly. Japanese monks remotely revered Sui as their patriarch. Later, Sui eventually passed away at Guoqing Temple.
Biography of Jinping of Xiyin Mountain, Huaian County, Tang Dynasty
釋 Jinping, whose surname was Wu, was a native of Jingzhao. He became a monk at Mingfu Temple on Yong'an Mountain at an early age. His demeanor was dignified and elegant, and he deeply studied various sutras and treatises. His explanations of the scriptures and refined annotations were a joy to hear. Later, he began to contemplate Chan, and he encountered Heze Huishi in Luoyang, thereby attaining enlightenment. He once said, 'It is extremely difficult for those who do not understand themselves to understand what others understand!' Afterwards, he went to Tangzhou and resided on Xiyin Mountain. The prefect Zheng Wenjian invited him into the city to propagate the tenets of Buddhism. He passed away in the third month of the fourteenth year of the Dali era, at the age of eighty-one, and was buried in a pagoda.
Biography of Daoyin of Ersheng Temple, Nanshan, Ningzhou, Tang Dynasty
釋 Daoyin, whose surname was Wang, was a native of Pengyuan. His demeanor and spirit were lofty and upright, and his temperament was broad and detached. He abandoned worldly troubles at a young age, vowing to pursue tranquility. He followed the teachings of his teachers and also vowed to travel far and wide. He attained sudden enlightenment of the essential points of the mind from Heze Huishi. When he returned to his hometown, his reputation for virtue spread far and wide, and those who admired his Dharma were like those who flocked to the market of Mount Huayin. Without being summoned, people came in droves, and the donations of the faithful were abundant, so a精舍 (Jingshe, a refined residence or monastery) was built. On the last day of the third month of the thirteenth year of the Dali era, he entrusted his affairs to the fourfold assembly and passed away in the middle of the night while sitting in the lotus position. He was seventy-two years old, and his monastic age was thirty-five years. His disciple Bianzhen built a pagoda for him and entombed his remains within. Today, the two complete relic pagodas of the master and disciple have not decayed. People say that this is because he attained true enlightenment, so his body is also like this. It is like a cauldron for refining elixirs; when the elixir is refined, the cauldron also turns into gold. In the Avatamsaka Sutra, there are bodhisattvas who have attained forbearance like empty space, so they have no future life because they have nowhere to go; they have attained a body that is not born because it is not destroyed; they have attained a body that does not gather because it is not scattered. This is probably what is being said about Dharma Master Daoyin.
Biography of Daowu of Taoshan, Wenzhou, Tang Dynasty
釋 Daowu, it is not known where he was from.
人也。高趣放蕩識量難貲。末住永嘉陶山側精舍。則隱居修真誥之所也。大曆中代宗為陶真君樹此精舍。晤於此進修靡怠。人亦傾仰一夕跏趺而卒。身肉無沮如入三昧。議不焚葬后五年忽舉右手。狀若傳香。州官民庶異之。以事奏。敕賜紫袈裟。謚曰實相大師。至今塔中州民祈禱幡華填委焉。
系曰。凡諸入滅舉其指者。蓋示其得四沙門果之數也。昔求那跋摩舉二指而滅。言已證二果歟。其次法京垂滅屈三指慧景反握二指。捋之還屈。今晤之伸指豈不同諸。
唐京兆歡喜傳(無側)
釋歡喜。不知何許人也。性無羈束慈忍寬和。人未嘗見其慍色。故號之焉。觀國之光至於京輦。貴達下民延之少見違拒。言語不常事蹟難測。德宗皇帝聞而重之。興元十二年敕永泰寺置戒壇度僧。時喜與保唐禪宗。別敕令受戒。緇伍榮之。至其年六月十九日卒于本寺焉。有會稽雲門寺釋無側者。外國人。未知蔥嶺南北生也。若胡若梵烏可分諸。建中中越磧東遊。得意則止度其冬夏。后棲越溪雲門寺修道然善體人意。號利智梵僧焉。相傳則是康寶月道人後身也。必嘗以事徴驗而知。與名德相遇談話終夕吳興皎然題側房壁云。越山千萬雲門絕。西僧貌古還名月。清朝掃石行道歸。林下眠禪看松雪。其高邈之狀在晝辭焉。
【現代漢語翻譯】 現代漢語譯本：
此人（晤禪師）高尚灑脫，識見氣度難以估量。他晚年住在永嘉（地名，今浙江溫州）陶山旁的精舍。那是隱士修真誥（人名）居住的地方。大曆年間，代宗皇帝為陶真君（神仙名）修建了這座精舍。晤禪師在這裡精進修行，從不懈怠，人們也很敬仰他。一天晚上，他結跏趺坐而圓寂，身體肌膚沒有損壞，就像進入了三昧（佛教禪定）一樣。人們商議不火化埋葬。五年後，他的右手忽然舉起，好像在傳遞香火。州官和百姓都感到驚異，將此事上奏朝廷。皇帝下令賜予他紫袈裟，謚號為實相大師。至今，塔中州民祈禱，幡旗鮮花堆積如山。 系曰：凡是入滅時舉起手指的人，大概是表示他已證得四沙門果（佛教修行果位）的數目。過去求那跋摩（人名）舉起兩根手指而圓寂，是說他已經證得二果嗎？其次，法京（人名）臨終時彎曲三根手指，慧景（人名）反而握住兩根手指，捋直后又彎曲。如今晤禪師伸出手指，難道不是和他們一樣嗎？ 唐京兆歡喜傳（無側）：
釋歡喜（人名），不知道是哪裡人。他天性不受約束，慈悲忍讓，寬厚平和。人們從未見過他發怒的樣子，所以這樣稱呼他。他遊歷各處，來到京城。達官貴人和普通百姓邀請他，他很少應允。他的言語不合常理，事蹟難以捉摸。德宗皇帝聽說后很器重他。興元十二年，皇帝下令在永泰寺設定戒壇，為僧人授戒。當時，歡喜禪師與保唐禪宗（佛教宗派）一起，被特別下令接受戒律，僧眾都以此為榮。同年六月十九日，他圓寂于本寺。還有會稽（地名，今浙江紹興）雲門寺的釋無側（人名），是外國人，不知道是蔥嶺（山名，今帕米爾高原）以南還是以北出生。是胡人還是梵人，難以分辨。建中年間，他越過沙漠向東遊歷，感到滿意就停下來度過冬夏。後來住在越溪（地名）雲門寺修行，很善於體察人心，號稱利智梵僧。相傳他是康寶月道人（人名）的後身。一定是曾經用事情來驗證才知道的。他與名士相遇，徹夜談話。吳興（地名，今浙江湖州）皎然（人名）在側房墻壁上題詩說：『越山千萬重，雲門寺絕幽。西僧容貌古，還名康寶月。清晨掃石板，行道然後歸。林下坐禪定，觀看松上雪。』他高尚灑脫的情狀就在詩句中展現出來。
【English Translation】 English version:
This person (Chan Master Wu) was noble and unrestrained, with a vision and breadth of mind that were immeasurable. In his later years, he lived in a hermitage beside Mount Tao in Yongjia (place name, present-day Wenzhou, Zhejiang). That was where the recluse Xiu Zhengao (person's name) resided. During the Dali era, Emperor Daizong built this hermitage for True Lord Tao (name of a deity). Chan Master Wu diligently cultivated here, never slacking, and people also admired him. One night, he passed away in the lotus position, his body and skin undamaged, as if he had entered samadhi (Buddhist meditation). People discussed not cremating him but burying him. Five years later, his right hand suddenly rose, as if passing on incense. The state officials and common people were amazed and reported this matter to the court. The emperor ordered that he be granted a purple kasaya (robe) and the posthumous title of Great Master Shixiang (True Appearance). To this day, the people of the state pray in the pagoda, and banners and flowers pile up like mountains. It is said: All those who raise their fingers when entering nirvana probably indicate the number of the four Sramana fruits (Buddhist stages of enlightenment) they have attained. In the past, Gunabhadra (person's name) raised two fingers and passed away, saying that he had already attained the second fruit? Next, Fa Jing (person's name) bent three fingers at his death, while Hui Jing (person's name) instead grasped two fingers, straightened them, and then bent them again. Now, Chan Master Wu extends his finger; is it not the same as them? Biography of Huanxi of Jingzhao in the Tang Dynasty (without side notes):
Shishi Huanxi (person's name), it is not known where he was from. He was naturally unrestrained, compassionate, tolerant, and peaceful. People had never seen him angry, so they called him that. He traveled everywhere, arriving in the capital. High-ranking officials and common people invited him, but he rarely accepted. His words were unconventional, and his deeds were unpredictable. Emperor Dezong heard of him and valued him greatly. In the twelfth year of Xingyuan, the emperor ordered the establishment of an ordination platform at Yongtai Temple to ordain monks. At that time, Chan Master Huanxi, along with the Baotang Chan sect (Buddhist sect), was specially ordered to receive the precepts, and the monks were honored by this. On the nineteenth day of the sixth month of the same year, he passed away at the temple. There was also Shishi Wuce (person's name) of Yunmen Temple in Kuaiji (place name, present-day Shaoxing, Zhejiang), who was a foreigner. It is not known whether he was born south or north of the Congling Mountains (mountain range, present-day Pamir Plateau). Whether he was a Sogdian or a Brahmin, it was difficult to distinguish. During the Jianzhong era, he traveled east across the desert, stopping to spend the winter and summer wherever he felt content. Later, he lived in Yunmen Temple in Yuexi (place name), cultivating the Way, and was very good at understanding people's minds, known as the Keen-witted Brahmin Monk. It is said that he was the reincarnation of Taoist Kang Baoyue (person's name). It must have been known through verifying events. He met with famous scholars and talked all night. Jiao Ran (person's name) of Wuxing (place name, present-day Huzhou, Zhejiang) wrote a poem on the wall of the side room, saying: 'The mountains of Yue are thousands of layers, Yunmen Temple is extremely secluded. The Western monk's appearance is ancient, and he is still named Kang Baoyue. In the clear morning, he sweeps the stone slabs, walks the path and then returns. He sits in meditation under the trees, watching the snow on the pines.' His noble and unrestrained state is displayed in the verses.
唐湖州杼山皎然傳(福琳)
釋皎然。名晝。姓謝氏。長城人。康樂侯十世孫也。幼負異才性與道合。初脫羈絆漸加削染。登戒于靈隱戒壇守直律師邊聽毗尼道。特所留心於篇什中。吟詠情性。所謂造其微矣。文章俊麗。當時號為釋門偉器哉。后博訪名山。法席罕不登聽者。然其兼攻並進。子史經書各臻其極。凡所遊歷京師則公相敦重。諸郡則邦伯所欽。莫非始以詩句牽勸令入佛智。行化之意本。在乎茲。及中年謁諸禪祖了心地法門。與武丘山元浩會稽靈澈為道交。故時諺曰。之晝能清秀。貞元初居於東溪草堂。欲屏息詩道非禪者之意。而自誨之曰。借使有宣尼之博識胥臣之多聞。終朝目前矜道侈義。適足以擾我真性。豈若孤松片云禪座相對無言而道合至靜而性同哉。吾將入杼峰與松云爲偶所著詩式及諸文筆並寢而不紀。因顧筆硯曰。我疲爾役爾困我愚。數十年間。了無所得。況汝是外物何累於人哉。住既無心去亦無我。將放汝各歸本性。使物自物不關於予。豈不樂乎。遂命弟子黜焉。至五年五月會前御史中丞李洪自河北負譴再移為湖守。初相見未交一言。恍若神合。素知公精於佛理。因請益焉。先問宗源次及心印。公笑而後答。他日言及詩式。具陳以宿昔之志。公曰不然。固命門人檢出草本。一覽而嘆曰
【現代漢語翻譯】 現代漢語譯本：唐朝湖州杼山皎然的傳記（福琳撰寫）
釋皎然，名晝（名：晝），姓謝氏（姓：謝氏），是長城人。他是康樂侯的第十世孫。從小就具有非凡的才能，天性與道相合。最初擺脫世俗的束縛，逐漸剃度染衣。在靈隱寺的戒壇受戒，跟隨守直律師聽聞毗尼之道（毗尼道：戒律）。他尤其專注于詩歌創作，吟詠性情，可謂達到了精妙的境界。文章俊美華麗，當時被稱為釋門中的偉大器才啊。後來廣泛拜訪名山，很少有法會不參加聽講的。然而他兼顧並進，對子部、史部、經部書籍都達到了極高的水平。凡是他遊歷的地方，在京城則受到公卿宰相的尊重，在各郡則受到地方長官的欽佩。無不是先用詩句來引導勸說，使他們進入佛的智慧。行教化之意，原本就在於此。到了中年，拜謁各位禪宗祖師，領悟了心地法門。與武丘山的元浩（元浩）和會稽的靈澈（靈澈）結為道友。所以當時的諺語說：『之晝（之晝）能夠清秀。』貞元初年，居住在東溪草堂。想要停止詩歌創作，並非禪者的本意，而是自我告誡說：『即使有孔子（宣尼）的博學，伍子胥（胥臣）的多聞，整天在眼前炫耀道義，也只是擾亂我的真性。哪裡比得上孤松片云，禪座相對無言，而道相合，達到至靜而性相同呢？』我將要進入杼峰，與松樹和雲彩為伴，所著的詩歌格式以及各種文筆都停止而不記錄。於是看著筆硯說：『我疲憊於你的役使，你困於我的愚笨。幾十年間，一無所得。況且你只是外物，為何要連累於人呢？』居住既沒有心，離去也沒有我。將要放你們各自迴歸本性，使物歸其物，不關我的事，豈不快樂嗎？』於是命令弟子把它們收起來。到了貞元五年五月，前御史中丞李洪（李洪）從河北因獲罪被貶，再次調任為湖州太守。初次相見，還沒說一句話，就好像神交已久。早就知道李洪精通佛理，因此向他請教。先問宗源，其次問心印。李洪笑著回答。他日談及詩歌格式，皎然詳細陳述了自己過去的志向。李洪說：『不是這樣的。』堅持命令門人拿出皎然的草稿，看了一遍後感嘆道：
【English Translation】 English version: Biography of Jiaoran of Zhushan in Huzhou during the Tang Dynasty (Written by Fulin)
釋Jiaoran (Jiaoran), named Zhou (Zhou), surname Xie (Xie), was a native of Changcheng. He was the tenth-generation descendant of the Kang Le Marquis. From a young age, he possessed extraordinary talent, and his nature was in harmony with the Dao. Initially, he broke free from worldly constraints and gradually underwent tonsure and dyeing of robes. He received precepts at the ordination platform of Lingyin Temple, and listened to the Vinaya (Vinaya: monastic rules) under the lawyer Shouzhi. He particularly focused on poetry, composing verses that expressed emotions, which can be said to have reached a subtle realm. His writing was beautiful and elegant, and he was regarded as a great talent in the Buddhist community at the time. Later, he extensively visited famous mountains, and rarely missed a Dharma assembly. However, he pursued multiple disciplines simultaneously, reaching a high level in the study of philosophical works, historical texts, and classical scriptures. Wherever he traveled, he was respected by high-ranking officials in the capital and admired by local governors in various prefectures. Invariably, he would first use poetry to guide and persuade them to enter the wisdom of the Buddha. The intention of propagating the Dharma was originally based on this. In middle age, he visited various Chan (Chan: Zen) masters and comprehended the Dharma of the mind-ground. He formed friendships with Yuanhao (Yuanhao) of Wuqiu Mountain and Lingche (Lingche) of Kuaiji. Therefore, a common saying at the time was: 'Zhou (Zhou) is capable of purity and elegance.' In the early years of the Zhenyuan era, he resided in the Dongxi Thatched Cottage. He wanted to cease writing poetry, not because it was the intention of a Chan practitioner, but to admonish himself, saying: 'Even if one possesses the extensive knowledge of Confucius (Xuanni) or the vast learning of Wu Zixu (Xuchen), flaunting morality and righteousness before one's eyes all day long would only disturb my true nature. How can it compare to a solitary pine and a wisp of cloud, sitting in meditation facing each other in silence, yet the Dao is in harmony, reaching perfect stillness and the nature is the same?' I will enter Zhufeng and be accompanied by pines and clouds, ceasing to record the poetic forms and various writings I have created. Thereupon, he looked at his brush and inkstone and said: 'I am weary of your service, and you are troubled by my foolishness. For decades, I have gained nothing. Moreover, you are merely external objects, why should you burden people?' Since there is no attachment to dwelling, and no self in leaving, I will release you to return to your original nature, so that things are as they are, and it is not my concern. Wouldn't that be joyful?' He then ordered his disciples to put them away. In the fifth month of the Zhenyuan era, Li Hong (Li Hong), the former censor of the Imperial Court, was demoted from Hebei and reassigned as the governor of Huzhou. Upon their first meeting, they had not exchanged a word, yet it was as if they had known each other for a long time. Having long known that Li Hong was well-versed in Buddhist principles, Jiaoran sought his guidance. First, he inquired about the source of the teachings, and then about the mind-seal. Li Hong smiled and then answered. Another day, when they discussed poetic forms, Jiaoran detailed his past aspirations. Li Hong said, 'It is not so.' He insisted that his disciples bring out Jiaoran's drafts, and after reading them, he exclaimed:
。早年曾見沈約品藻慧休翰林庾信詩箴。三子所論殊不及此。奈何學小乘褊見以宿志為辭邪遂舉邑中辭人吳季德。梁常侍均之後。其文有家風。予器而重之。晝以陸鴻漸為莫逆之交。相國於公頔顏魯公真卿。命裨贊韻海二十餘卷。好為五雜徂篇。用意奇險實不忝江南謝之遠裔矣。晝清凈其志高邁其心。浮名薄利所不能啖。唯事林巒與道者游。故終身無惰色。又興冥齋蓋循燋面然故事施鬼神食也。晝舊居州興國寺。起意自捐衣囊施之。嘗有軍吏沈釗。本德清人也。夕從州出乘馬到駱駝橋。月色皎如。見數人盛飾衣冠。釗怪問之。如何到此。曰項王祠東興國寺然公修冥齋。在茲伺耳。釗翌日往覆。果是鬼物矣。又長城赳胥錢沛。行役泊舟呂山南。見數十百人得非提食器負束帛怡然語笑而過。問其故云。赴然師齋來。時顏魯公為刺郡。早事交遊而加崇重焉。以貞元年終山寺。有集十卷。于頔序集。貞元八年正月敕寫其文集入于秘閣。天下榮之。觀其文也亹亹而不厭。合律乎清壯。亦一代偉才焉。晝生常與韋應物盧幼平吳季德李萼皇。甫曾梁肅崔子向薛逢呂渭楊逵。或簪組。或布衣。與之交結必高吟樂道。道其同者則然始定交哉。故著儒釋交遊傳及內典類聚共四十卷號呶子十卷。時貴流佈。元和四年太守范傳正會稽釋靈澈。同
【現代漢語翻譯】 現代漢語譯本：早年我曾見過沈約評論慧休翰林和庾信的詩歌，認為他們的作品都不及陸晝。為什麼陸晝要學習小乘佛法，以狹隘的見解和過去的志向作為推辭呢？於是我舉薦了縣裡的辭人吳季德（吳均的後代），他的文章有家學淵源，我器重他。陸晝與陸鴻漸（茶聖陸羽）是莫逆之交，宰相於公頔（于頔）和顏魯公真卿（顏真卿）命他輔助編纂《韻海》二十餘卷。他喜歡創作內容繁雜的短文，構思奇特而險峻，確實不愧為江南謝氏的遠房後裔。陸晝清凈自己的志向，高尚自己的心境，不為浮名薄利所動，只喜歡遊歷山林，與修道之人交往，所以終身都沒有懈怠之色。他還興建冥齋，遵循焦面然（焰口）的故事，佈施食物給鬼神。陸晝以前住在州興國寺，主動捐出自己的衣物錢財來佈施。曾經有個軍吏叫沈釗（德清人），晚上從州里騎馬到駱駝橋，月色皎潔，看見幾個人穿著華麗的衣服，沈釗奇怪地問他們：『你們怎麼到這裡來了？』他們回答說：『項王祠東邊的興國寺，然公（陸晝）在那裡修建冥齋，我們在這裡等候。』沈釗第二天去檢視，果然是鬼物。還有長城縣的胥錢沛，出差時把船停泊在呂山南邊，看見幾十上百人，有的提著食器，有的扛著束帛，怡然自得地談笑而過。他問他們原因，他們說：『去參加然師（陸晝）的齋會。』當時顏魯公（顏真卿）擔任郡守，很早就與陸晝交往，並且更加崇敬他。陸晝在貞元年間終老於山寺，留下了十卷文集，于頔為文集作序。貞元八年正月，朝廷下令抄寫他的文集，收入秘閣，天下人都以此為榮。閱讀他的文章，孜孜不倦，符合清麗壯美的格調，也是一代偉才。陸晝在世時，常與韋應物、盧幼平、吳季德、李萼、皇甫曾、梁肅、崔子向、薛逢、呂渭、楊逵等人交往，這些人有的為官，有的為平民，陸晝與他們交往，必定高聲吟唱，快樂地談論道義，談論他們相同的地方，然後才確定交往。所以他撰寫了《儒釋交遊傳》和《內典類聚》共四十卷，號為《呶子》十卷，當時很流行。元和四年，太守范傳正與會稽的釋靈澈一同……
【English Translation】 English version: In my early years, I saw Shen Yue's critiques of Hui Xiu Hanlin and Yu Xin's poems, and I considered their works inferior to Lu Zhou's. Why should Lu Zhou study Hinayana Buddhism, using narrow views and past aspirations as excuses? So I recommended Wu Jide (descendant of Wu Jun), a local literary figure, whose writings had a family tradition, and I valued him highly. Lu Zhou and Lu Hongjian (Lu Yu, the Sage of Tea) were close friends. Prime Minister Yu Gongdi (Yu Di) and Yan Lugong Zhenqing (Yan Zhenqing) ordered him to assist in compiling more than twenty volumes of 'Yunhai'. He liked to create short essays with complex content, with strange and dangerous ideas, and he was indeed worthy of being a distant descendant of the Xie family of Jiangnan. Lu Zhou purified his aspirations, elevated his state of mind, and was not moved by fleeting fame and meager profits. He only liked to travel in the mountains and forests and associate with Taoists, so he never showed any signs of laziness throughout his life. He also built a meditation hall, following the story of Jiao Mianran (Yankou), and gave food to ghosts and gods. Lu Zhou used to live in Xingguo Temple in the state, and voluntarily donated his clothes and money for charity. Once, a military officer named Shen Zhao (from Deqing) rode a horse from the state to Luotuo Bridge at night. The moonlight was bright, and he saw several people dressed in gorgeous clothes. Shen Zhao asked them strangely: 'How did you get here?' They replied: 'Ran Gong (Lu Zhou) is building a meditation hall in Xingguo Temple east of Xiang Wang Temple, and we are waiting here.' Shen Zhao went to check the next day, and it was indeed ghosts. Also, Xu Qianpei from Changcheng County, while on a business trip, docked his boat south of Lushan and saw dozens or hundreds of people, some carrying food containers, some carrying bundles of silk, chatting and laughing happily. He asked them the reason, and they said: 'We are going to attend Master Ran's (Lu Zhou's) vegetarian feast.' At that time, Yan Lugong (Yan Zhenqing) was the governor of the prefecture, and he had been friends with Lu Zhou for a long time and respected him even more. Lu Zhou died in a mountain temple during the Zhenyuan period, leaving behind a collection of ten volumes, with Yu Di writing the preface. In the first month of the eighth year of Zhenyuan, the court ordered his collection of writings to be copied and included in the Secret Pavilion, which was honored by the world. Reading his articles is tireless, conforming to the clear and magnificent style, and he was also a great talent of his generation. During his lifetime, Lu Zhou often associated with Wei Yingwu, Lu Youping, Wu Jide, Li E, Huangfu Zeng, Liang Su, Cui Zixiang, Xue Feng, Lu Wei, and Yang Kui. Some of these people were officials, and some were commoners. When Lu Zhou associated with them, he would definitely chant aloud and happily discuss morality, discussing their commonalities, and then determine the relationship. Therefore, he wrote 'Biographies of Confucian and Buddhist Interactions' and 'Classified Collections of Internal Scriptures', a total of forty volumes, known as 'Naozi' ten volumes, which were very popular at the time. In the fourth year of Yuanhe, Prefect Fan Chuanzheng and Shi Lingche of Kuaiji together...
過舊院。就影堂傷悼彌久。遺題曰。道安已返無何鄉慧遠來過舊草堂。余亦當時及門者。共吟佳句一焚香。其遺德后賢所慕者相繼有焉。又唐黃州大石山釋福琳。姓元氏。荊州人也。父為襄陽判司。素崇釋氏。琳幼好佛門恒循檢操。早知割愛。就玄靜寺謙著師下剃染登滿足法已。躬禮荷澤祖師乃契真心。后至黃陂剪茅營舍。終成大院安集四方禪侶。琳終時年八十二。興元二年四月入塔。
唐安陸定安山懷空傳
釋懷空。俗姓商氏。河陽人也。膏粱之子幼且矜莊。乃辭所親。就本州大都山廣福院出家。大明禪師默識空之器局不常。教誦群經。納法之後觀方京都。屬北秀禪師闡化。造而決疑。后往安陸定安山。倏遇一叟。勸空鎮壓此川我沾大利。乃結茅而止。前叟即土地神耳。尋因村民逐虎入山。見空歡喜。而白之曰。此中多虎暴村落不安。愿和尚示以息災之法。空曰。虎亦眾生也。若屠害於彼彼必來報。迭相償報。何時斷期乎。老僧為諸君計者善可禳去。鄉人曰。愚下無知唯教所在。空曰。汝歸舍同心陳置道場施設大會。空預法筵。至日之夕矣。有一虎于庵前瞑目伏地。空曰。咄哉惡類。一報未滅。更增宿殃。噬人倫也。天不見誅。死當墮獄。吾憫汝哉。虎被責已。忽遲迴而逝。明日齋散上山。其虎在庵前
【現代漢語翻譯】 現代漢語譯本 過舊院，在影堂傷感追悼許久。留下題詞說：『道安（Shi Dao'an，東晉時期著名佛教學者）已經返回無何之鄉（無何有之鄉，指虛無縹緲的境界），慧遠（Shi Huiyuan，東晉時期佛教領袖）來過這荒廢的草堂。我也是當時入門的弟子，共同吟詠美好的詩句，焚香祭拜。』他的遺德為後世賢人所仰慕，相繼有人追隨他。 又如唐朝黃州大石山的釋福琳（Shi Fulin），姓元，是荊州人。他的父親擔任襄陽判司，一向崇信佛教。福琳從小就喜歡佛門，一直遵循戒律，很早就懂得捨棄世俗的愛。他在玄靜寺謙著師座下剃度出家，受具足戒后，親自參拜荷澤祖師（Heze Zushi，即荷澤神會，禪宗大師），才真正領悟真心。後來到黃陂砍伐茅草搭建房舍，最終建成大寺院，安頓來自四方的禪修者。福琳圓寂時八十二歲，在興元二年四月入塔。
唐安陸定安山懷空傳
釋懷空（Shi Huaikong），俗姓商，是河陽人。他是富貴人家的兒子，從小就莊重自持。於是辭別親人，在本州大都山廣福院出家。大明禪師（Daming Chanshi）看出懷空的器量不凡，教他誦讀各種經典。受戒之後，他前往京都遊歷，適逢北秀禪師（Beixiu Chanshi）弘揚佛法，便前去請教，消除疑惑。後來前往安陸定安山，忽然遇到一位老者，勸懷空鎮守此地，說『我將得到很大的利益。』於是懷空便結茅居住下來。之前的那個老者就是土地神。不久，因為村民追趕老虎進入山中，見到懷空非常高興，對他說：『這裡有很多老虎，村落不安寧。希望和尚能指示消除災禍的方法。』懷空說：『老虎也是眾生。如果屠殺傷害它們，它們一定會來報復。互相償還報應，什麼時候才能結束呢？老僧為各位考慮的辦法，可以很好地消除災禍。』鄉人說：『我們愚昧無知，只聽從您的教導。』懷空說：『你們回家同心協力，陳設道場，舉辦盛大的法會。』懷空預先安排好法會。到了法會那天的晚上，有一隻老虎在庵前閉著眼睛趴在地上。懷空說：『咄！你這惡類！之前的罪業還沒消除，又增加了新的罪孽。你吞噬人類，上天沒有誅殺你，死後應當墮入地獄。我可憐你啊！』老虎被責備后，忽然遲疑著離開了。第二天齋飯散後上山，那隻老虎就在庵前。
【English Translation】 English version Passing by the old temple, I grieved and mourned for a long time in the ancestral hall. A posthumous inscription said: 'Dao'an (Shi Dao'an, a famous Buddhist scholar in the Eastern Jin Dynasty) has returned to the land of Nothingness (Wuyouxiang, referring to a realm of emptiness), and Huiyuan (Shi Huiyuan, a Buddhist leader in the Eastern Jin Dynasty) has visited this dilapidated thatched cottage. I was also a disciple at that time, and together we chanted beautiful verses and burned incense.' His virtuous legacy is admired by later generations, and there are successive followers. Furthermore, there was Shi Fulin of Dashishan Mountain in Huangzhou during the Tang Dynasty, whose surname was Yuan and was from Jingzhou. His father served as a judge in Xiangyang and had always revered Buddhism. Fulin loved the Buddhist path from a young age, consistently followed the precepts, and knew early on how to relinquish worldly attachments. He was tonsured under Master Qianzhuo at Xuanjing Temple, and after receiving the full precepts, he personally paid homage to Patriarch Heze (Heze Zushi, namely Heze Shenhui, a Zen master), and truly realized his true mind. Later, he went to Huangpi to cut thatch and build a dwelling, eventually establishing a large monastery, settling Zen practitioners from all directions. Fulin passed away at the age of eighty-two and entered the pagoda in April of the second year of Xingyuan.
Biography of Huaikong of Ding'an Mountain in Anlu, Tang Dynasty
Shi Huaikong, whose lay surname was Shang, was from Heyang. He was the son of a wealthy family and was dignified from a young age. Therefore, he bid farewell to his relatives and became a monk at Guangfu Temple on Dadu Mountain in his prefecture. Daming Chanshi recognized that Huaikong's potential was extraordinary and taught him to recite various scriptures. After receiving the precepts, he traveled to the capital, where he encountered Beixiu Chanshi propagating the Dharma, so he went to him for instruction and resolved his doubts. Later, he went to Ding'an Mountain in Anlu, where he suddenly met an old man who advised Huaikong to guard this place, saying, 'I will receive great benefits.' So Huaikong built a thatched hut and settled down. The old man from before was the local earth deity. Soon, because villagers chased a tiger into the mountain, they were very happy to see Huaikong and said to him, 'There are many tigers here, and the villages are not peaceful. We hope that the monk can show us a method to eliminate the disasters.' Huaikong said, 'Tigers are also sentient beings. If you slaughter and harm them, they will surely come to retaliate. Reciprocal retribution, when will it end? The method that this old monk considers for you can well eliminate the disasters.' The villagers said, 'We are ignorant and only follow your teachings.' Huaikong said, 'You go home and work together, set up a Dharma assembly, and hold a grand gathering.' Huaikong arranged the Dharma assembly in advance. On the evening of the day of the Dharma assembly, a tiger was lying on the ground in front of the hermitage with its eyes closed. Huaikong said, 'Hmph! You evil creature! The previous sins have not been eliminated, and you have added new sins. You devour humans, and heaven has not punished you; after death, you should fall into hell. I pity you!' After being rebuked, the tiger hesitated and left. The next day, after the vegetarian meal was dispersed, he went up the mountain, and the tiger was in front of the hermitage.
領其七子。將齋余擲之。各食訖為其懺悔。七虎相次俱亡。百姓胥悅。且曰。從師居此俗無疵癘。仍年穀熟致拜而退。時張遼大夫為州牧。遣府吏慕容興。往請入州。空謝病不起。部領工匠為建禪宮畢。示疾而終。享年八十三。貞元三年三月十六日火葬收舍利入塔焉。
唐澧州慧演傳
釋慧演。姓苗氏。襄陽人也。父為東平紏曹。演幼入開元寺聞經歡喜。求于辯章法師所度脫。章日講涅槃經。演常隨聽入神。既通深義復能講談。一日結侶同遊華下。思登毛女峰觀仙掌。路出洛中乃參荷澤祖師通達大觀。因入南嶽。遂住澧陽。江南得道者多矣。貞元十二年終。享齡七十九云。
唐荊州國昌寺行覺傳(皓玉)
釋行覺。姓劉氏。鉅鹿人也。稚歲英敏立不易方。負志出家親難沮勸。早投本部永泰伽藍受業。納戒後於洛都遇會禪師開悟玄理秉心矯跡。遊方見江陵古寺殿宇摧墮闃而無人。覺卸囊掛錫。明日見樵夫。驚怪言。此是國昌寺。廢已三週。將知人事相因道從緣會。學者至矣。鄉人來矣。郁成一寺。時節使崔尚書請召入城。謝而不赴。檀施繼臻。乃興盛化。貞元十五年告終。年九十二。荊楚之人營塔焉。又南嶽山釋皓玉者趙氏之子上黨人也。出塵於法清寺。後於荷澤會下大明心印。入岳中蘭若養
【現代漢語翻譯】 現代漢語譯本： 他帶領著七個孩子，把齋飯剩下的食物扔給老虎們。每隻老虎吃完后，他都為它們懺悔。七隻老虎相繼死去，百姓們都非常高興，並且說：『自從這位法師住在這裡，我們這裡就沒有疾病災害了，而且年年豐收。』於是大家向他致敬后離開。當時張遼大夫擔任州牧，派遣府吏慕容興去邀請他到州里去，慧演都以生病為理由婉拒了。他帶領工匠建造禪宮完畢后，就示現疾病而去世，享年八十三歲。貞元三年三月十六日火葬，收取捨利放入塔中。 唐澧州慧演傳 釋慧演（Shi Huiyan），姓苗，是襄陽人。他的父親是東平的紏曹。慧演小時候進入開元寺，聽到誦經就非常歡喜，於是請求在辯章法師那裡出家。辯章法師每天講《涅槃經》，慧演常常跟隨聽講，並且深入其中。他既通達了深刻的義理，又能講經說法。有一天，他與同伴一起遊歷華山一帶，想要登上毛女峰觀看仙人手掌的遺蹟。路過洛陽時，就去參拜荷澤祖師，通達了『大觀』的境界。之後進入南嶽，於是住在澧陽。在江南得道的人很多。貞元十二年去世，享年七十九歲。 唐荊州國昌寺行覺傳(皓玉) 釋行覺（Shi Xingjue），姓劉，是鉅鹿人。他從小就聰明敏銳，立定志向就不改變。立志出家，父母難以勸阻。很早就到本部的永泰伽藍出家受戒。受戒后在洛陽遇到了會禪師，開悟了玄妙的道理，堅定心志，改變行為。他遊歷四方，看到江陵的古寺殿宇倒塌，空曠無人。行覺卸下行囊，掛上錫杖。第二天，他見到一個樵夫，樵夫驚訝地說：『這裡是國昌寺，已經荒廢了三週了。』由此可知人事的興衰是相互關聯的，道是從因緣和合而生的。學習的人來了，鄉里的人也來了，於是寺廟又興盛起來。當時節度使崔尚書請他入城，他謝絕沒有去。佈施的人接連不斷，於是寺廟又興盛起來。貞元十五年去世，享年九十二歲。荊楚一帶的人為他建造了塔。另外，南嶽山的釋皓玉（Shi Haoyu），是趙家的兒子，上黨人。在法清寺出家，後來在荷澤會下明白了心印，進入南嶽的蘭若修行。
【English Translation】 English version: He led his seven children and threw the remaining food from the vegetarian meal to the tigers. After each tiger finished eating, he would repent for them. The seven tigers died one after another, and the people were very happy, saying, 'Since this master has lived here, we have had no diseases or disasters, and we have had good harvests every year.' So everyone paid their respects to him and left. At that time, Zhang Liao, the governor, sent the official Murong Xing to invite him to the state, but Huiyan declined on the grounds of illness. After he led the craftsmen to build the Zen palace, he manifested illness and passed away at the age of eighty-three. He was cremated on the sixteenth day of the third month of the third year of Zhenyuan, and his relics were collected and placed in a pagoda. Biography of Huiyan of Lizhou in the Tang Dynasty Shi Huiyan (Huiyan: Wisdom's Performance), whose surname was Miao, was from Xiangyang. His father was a censor in Dongping. As a child, Huiyan entered Kaiyuan Temple and was delighted to hear the scriptures being recited, so he asked to be ordained under Dharma Master Bianzhang. Dharma Master Bianzhang lectured on the Nirvana Sutra every day, and Huiyan often followed and listened attentively. He not only understood the profound meaning but was also able to lecture on the scriptures himself. One day, he traveled with companions to the Huashan area, wanting to climb Mount Maonv to see the remains of the immortal's palm. Passing through Luoyang, he visited the Patriarch of Heze and attained the state of 'Great Contemplation'. Afterwards, he entered Nanyue and lived in Liyang. There were many who attained enlightenment in Jiangnan. He passed away in the twelfth year of Zhenyuan, at the age of seventy-nine. Biography of Xingjue of Guochang Temple in Jingzhou in the Tang Dynasty (Haoyu) Shi Xingjue (Xingjue: Performance of Awakening), whose surname was Liu, was from Julu. He was intelligent and perceptive from a young age, and once he set his mind on something, he would not change. He was determined to leave home, and his parents could not dissuade him. He entered Yongtai Monastery in his hometown early to receive instruction. After receiving the precepts, he met Zen Master Hui in Luoyang, who enlightened him to the profound principles, and he strengthened his resolve and changed his behavior. He traveled around and saw that the ancient temple in Jiangling was dilapidated and deserted. Xingjue unloaded his baggage and hung up his staff. The next day, he saw a woodcutter who exclaimed in surprise, 'This is Guochang Temple, it has been abandoned for three weeks!' From this, it can be seen that the rise and fall of human affairs are interconnected, and the Dao arises from the combination of causes and conditions. Those who study have come, and the people of the village have also come, and so the temple flourished again. At that time, Commissioner Cui invited him to the city, but he declined. Donations poured in, and the temple flourished again. He passed away in the fifteenth year of Zhenyuan, at the age of ninety-two. The people of Jingchu built a pagoda for him. In addition, Shi Haoyu (Haoyu: Vast Jade) of Mount Nanyue, was the son of the Zhao family, from Shangdang. He left the world at Faqing Temple, and later understood the mind-seal under the Heze assembly, and entered the Nanyue hermitage to cultivate.
道。衡陽太守王展員外傾重。終時年八十餘。興元中入塔云。
唐鄂州開元寺玄晏傳
釋玄晏。江夏人也。姓李氏。祖善而博識多學註文選。行講集於梁宋之間。李邕北海太守唐書有傳。晏稚昧之齡決志離俗。至德初年誦經高第。依僧崇真剃落配住開元寺。大曆三年從大阇梨真悟受具足法。便尋律范。目不視靡曼。足不履邪徑。於四儀中無終食之間違教儀形。峭拔眉目秀朗如孤鴻野鶴獨立迥澤。望風瞻想自有遠致。性多分劑。茍與惡比丘共住。遑遑然如以佉陀羅炭浴身也。不出戶牖焚香掃地。端坐盡日人不堪其憂。而晏居之。以為三禪之樂不敵也。晏少習毗尼長學金剛。解空破相臻極玄奧。而聞律藏有一時外學之說。或賦詩一章。運思標拔孤遊境外。彭城劉長卿名重五言。大嗟賞之。由是風雲草木每有賦詠。輒為工文者之所吟諷也。晏房舍在寺之北隅。頗為湫陋。凡當時名士共營草堂。有若陳郡袁滋趙郡李則盧來卿于文炫蔡直。偕檀舍同締構也。鄂岳連師何公旌其行業。請居晉安。不移其志。建中伊始符載與楊衡李演。約晏為塵外之侶焉。以貞元十六年九月十四日示滅。春秋五十八。僧臘三十四。遷塔于黃鶴山南原也。
唐南嶽澄心傳
釋澄心。姓朱氏。東海人也。厥父任濟源令。天寶中安
【現代漢語翻譯】 現代漢語譯本：道。衡陽太守王展員外非常器重他。圓寂時八十多歲。興元年間入塔安葬，立碑紀念。
唐鄂州開元寺玄晏傳
釋玄晏，江夏（今湖北武漢）人，姓李。他的祖父博學多識，精通《文選》，常在梁（今河南開封一帶）宋（今河南商丘一帶）之間講學。李邕（唐代北海太守，事蹟見《唐書》）是玄晏的親戚。玄晏年幼時就立志出家。至德初年，以誦經第一的成績出家。依止僧人崇真剃度，住在開元寺。大曆三年，從大阿阇梨真悟處受具足戒。從此精研律法，眼睛不看不正當的事物，腳不走邪路。在日常生活中，沒有片刻違背佛教的儀軌。他容貌清俊，像孤鴻野鶴一樣獨立於荒野水澤之中。人們仰慕他，覺得他有高遠的志向。他生性喜歡清靜，如果和不好的比丘住在一起，就惶恐不安，好像用佉陀羅炭（一種黑色的木炭）洗身一樣難受。他很少出門，只是焚香掃地，整天端坐，別人受不了這種寂寞，他卻安之若素，認為即使是三禪的快樂也比不上。玄晏年輕時學習毗尼（戒律），長大後學習金剛乘的教義，通達空性，破除對錶象的執著，達到了精深玄妙的境界。他聽說律藏中有一種關於『一時外學』的說法，於是寫了一首詩，構思奇特，意境高遠。彭城（今江蘇徐州）人劉長卿以五言詩聞名，對他的詩歌大加讚賞。因此，玄晏的詩歌，即使是描寫風雲草木，也常被擅長文學的人吟誦。玄晏的住所位於寺廟的北角，非常簡陋。當時的名士如陳郡（今河南淮陽）袁滋、趙郡（今河北趙縣）李則、盧來卿、于文炫、蔡直等，與施主們一起為他建造草堂。鄂岳（今湖北武昌）的連師何公敬佩他的德行，請他到晉安（今福建泉州）居住，但他沒有改變自己的志向。建中初年，符載、楊衡、李演等人，與玄晏結為塵世之外的朋友。貞元十六年九月十四日圓寂，享年五十八歲，僧臘三十四年。遷葬于黃鶴山南邊的山坡上。
唐南嶽澄心傳
釋澄心，姓朱，東海（今山東郯城一帶）人。他的父親擔任濟源縣令。天寶年間，...
【English Translation】 English version: Dao. Wang Zhan, a staff member and magistrate of Hengyang, highly respected him. He passed away at the age of eighty-plus. In the Xingyuan era, he was entombed in a pagoda.
Biography of Xuan Yan of Kaiyuan Temple in Ezhou, Tang Dynasty
釋Xuan Yan, was from Jiangxia (modern-day Wuhan, Hubei province), with the surname Li. His grandfather was knowledgeable and erudite, specializing in 'Selections of Refined Literature' and lecturing between Liang (around modern-day Kaifeng, Henan) and Song (around modern-day Shangqiu, Henan). Li Yong (Tang Dynasty prefect of Beihai, biography in the 'Book of Tang') was a relative of Xuan Yan. From a young age, Xuan Yan resolved to leave secular life. In the early years of the Zhide era, he excelled in reciting scriptures. He followed the monk Chongzhen to be tonsured and resided in Kaiyuan Temple. In the third year of the Dali era, he received the complete precepts from the great Acharya Zhenwu. From then on, he diligently studied the Vinaya (rules of discipline), his eyes not looking at improper things, his feet not treading on evil paths. In his daily life, he never violated Buddhist etiquette even for a moment. His appearance was handsome and refined, like a solitary swan or wild crane standing alone in a remote marsh. People admired him, feeling that he had lofty aspirations. He was naturally inclined to solitude, and if he lived with bad Bhikkhus, he would be uneasy, as if bathing with Khadira charcoal (a type of black charcoal). He rarely went out, only burning incense and sweeping the floor, sitting upright all day long, which others could not bear, but he was content with it, believing that even the joy of the third Dhyana (meditative state) could not compare. Xuan Yan studied the Vinaya (discipline) in his youth and learned the teachings of Vajrayana (Diamond Vehicle) as he grew older, understanding emptiness and breaking through attachment to appearances, reaching a profound and mysterious realm. He heard that there was a saying about 'temporary external learning' in the Vinaya Pitaka (collection of monastic rules), so he wrote a poem with unique ideas and a lofty artistic conception. Liu Changqing of Pengcheng (modern-day Xuzhou, Jiangsu), famous for his five-character poems, greatly praised his poems. Therefore, Xuan Yan's poems, even those describing wind, clouds, grass, and trees, were often recited by those skilled in literature. Xuan Yan's residence was located in the northern corner of the temple, which was very simple. Famous scholars at the time, such as Yuan Zi of Chen Commandery (modern-day Huaiyang, Henan), Li Ze of Zhao Commandery (modern-day Zhao County, Hebei), Lu Laiqing, Yu Wenxuan, and Cai Zhi, together with donors, built a thatched cottage for him. Lian Shi He Gong of E Yue (modern-day Wuchang, Hubei) admired his virtue and invited him to live in Jin'an (modern-day Quanzhou, Fujian), but he did not change his aspirations. In the early years of the Jianzhong era, Fu Zai, Yang Heng, and Li Yan became friends with Xuan Yan outside of the mundane world. He passed away on the fourteenth day of the ninth month of the sixteenth year of the Zhenyuan era, at the age of fifty-eight, with thirty-four years as a monk. He was reburied on the southern slope of Huanghe Mountain.
Biography of Cheng Xin of Nanyue, Tang Dynasty
釋Cheng Xin, surname Zhu, was from Donghai (modern-day Tancheng, Shandong). His father served as the magistrate of Jiyuan County. During the Tianbao era,...
史之亂遇害。心稚齒隨母氏至河內貧極。母即從人。心不樂隨嫁。心之志氣不群。乃投應福寺智明法師求教勖披削。登戒后雲遊鳥宿。務急參玄。于秀師高足門下了其法要。乃觀諸方名跡。遂止衡岳。請益之僧摩肩駢足。時太守吳憲忠。請心入州治。謝而不行。再命棲於龍興寺。來問道者丈室恒滿。貞元十八年壬午十一月示滅。春秋七十六。以其月二十七日入塔云。
唐杭州天竺寺道齊傳(法如)
釋道齊。俗姓趙氏。錢塘人也。幼而察慧器度浩然。入于庠序經籍淹通。偶立當衢見僧分衛行諷凈名經。冥然喜之。且召入家設食。問僧為居何寺。答曰。定水伽藍。因請父母出家。母曰。吾生汝時夢手擎日月。嘗占是夢。雲貴子有五等之分。脫或舍家。吾無望矣。由是往定水從師。年十七進具習毗尼法。復投靈隱寺學華嚴經義。自爾于天竺寺修習禪定行杜多行。其山有石窟。齊于中坐。忽巨蟒矯首唅呀為吞噬之狀。愀然不動。時有虎豹近於石室。群鹿時時馴擾。又山椒乏水。以錫杖剟地其泉迸流。實供其用。貞元二十一年。四方學者勸請講華嚴經。時雪飄飛。忽生華二本。狀若芙蕖。熠爚光發。觀者嗟嘆見所未見。齊道譽惟馨。其節儉惡衣惡食人所不勝。后終於山寺焉。又唐太行山釋法如。俗姓韓。慈州人也
【現代漢語翻譯】 現代漢語譯本 史之亂中，他（心）不幸遇害。年幼的心跟隨母親到了河內，生活極其貧困。母親後來改嫁他人。心不願跟隨母親改嫁。心的志向與衆不同，於是投奔應福寺的智明法師，請求剃度出家。受戒后，他四處雲遊，餐風露宿，努力參悟玄機。在秀師的高足門下領悟了佛法的精要。於是遊歷各地的名勝古蹟，最終在衡岳山駐錫。前來請教的僧人絡繹不絕。當時太守吳憲忠，邀請心到州府居住，心謝絕了。吳憲忠再次邀請他住在龍興寺。前來問道的人常常擠滿丈室。貞元十八年壬午十一月，心圓寂示滅，享年七十六歲。當月二十七日入塔安葬。
唐杭州天竺寺道齊傳(法如)
釋道齊，俗姓趙氏，是錢塘人。他從小就聰慧過人，氣度不凡。進入學校后，對經書典籍融會貫通。一次偶然站在路口，看到僧人托缽乞食，口中誦讀《維摩詰經》。心中頓生歡喜，於是邀請僧人到家中供養齋飯。問道僧人住在哪個寺廟，僧人回答說：『定水伽藍』。於是請求父母允許自己出家。母親說：『我生你的時候，夢見手中托著太陽和月亮。曾經占卜過這個夢，說你會成為貴人，有五種不同的命運。如果出家，我就沒有指望了。』因此前往定水寺跟隨僧人學習。十七歲時受具足戒，學習毗尼法。又到靈隱寺學習《華嚴經》的義理。從此在天竺寺修習禪定，奉行頭陀行。天竺山中有一個石窟，道齊在其中打坐。忽然一條巨蟒昂起頭，張開大口，做出要吞噬他的樣子。道齊卻神色不變。有時有虎豹靠近石室，成群的鹿時常溫順地靠近他。又因為山頂缺少水源，道齊用錫杖敲擊地面，泉水立刻涌出，足夠他使用。貞元二十一年，四方學者勸請他講解《華嚴經》。當時大雪紛飛，忽然生出兩株蓮花，形狀像芙蓉，光彩奪目。觀看的人都驚歎不已，說自己從未見過。道齊的聲譽因此遠揚。他生活節儉，穿著破舊的衣服，吃粗劣的食物，一般人難以忍受。後來在天竺山寺圓寂。還有唐朝太行山的釋法如，俗姓韓，是慈州人。
【English Translation】 English version He (Xin) was unfortunately killed during the Shi Rebellion. As a young child, Xin followed his mother to Henei, where they lived in extreme poverty. His mother later remarried. Xin was unwilling to follow his mother in her remarriage. Xin's aspirations were extraordinary, so he sought out the Dharma Master Zhiming at Yingfu Temple, requesting to be tonsured and ordained. After receiving the precepts, he traveled widely, lodging wherever he could find shelter, diligently seeking to understand the profound mysteries of Zen. Under the disciples of Master Xiu, he grasped the essentials of the Dharma. He then visited famous sites in various places, eventually settling at Mount Heng. Monks seeking his teachings came in an endless stream. At that time, the Prefect Wu Xianzong invited Xin to reside in the prefectural seat, but Xin declined. Wu Xianzong then invited him to live at Longxing Temple. Those who came to inquire about the Dharma constantly filled his room. In the eleventh month of the Renwu year of the Zhenyuan era (802 CE), Xin passed away, demonstrating the cessation of life, at the age of seventy-six. He was entombed in a pagoda on the twenty-seventh day of that month.
Biography of Daoqi of Tianzhu Temple in Hangzhou during the Tang Dynasty (also known as Faru)
The Venerable Daoqi, whose lay surname was Zhao, was a native of Qiantang. From a young age, he was intelligent and possessed an extraordinary demeanor. After entering school, he became well-versed in the classics and scriptures. Once, while standing at an intersection, he saw a monk begging for alms, reciting the Vimalakirti Sutra. He was immediately filled with joy and invited the monk to his home to offer a vegetarian meal. He asked the monk which temple he resided in, and the monk replied, 'Ding Shui Monastery'. Thereupon, he requested his parents' permission to become a monk. His mother said, 'When I gave birth to you, I dreamed of holding the sun and moon in my hands. I once consulted a diviner about this dream, who said that you would become a noble person with five different destinies. If you leave home, I will have no hope.' Therefore, he went to Ding Shui Monastery to study with the monks. At the age of seventeen, he received the full precepts and studied the Vinaya. He also went to Lingyin Temple to study the meaning of the Avatamsaka Sutra. From then on, he practiced meditation and ascetic practices at Tianzhu Temple. There was a stone cave in the mountain, and Daoqi sat in meditation within it. Suddenly, a giant python raised its head, opened its mouth wide, and appeared to be about to devour him. Daoqi remained unmoved. Sometimes tigers and leopards would approach the stone chamber, and herds of deer would often approach him tamely. Also, because the mountaintop lacked water, Daoqi struck the ground with his staff, and a spring immediately gushed forth, providing enough water for his use. In the twenty-first year of the Zhenyuan era (805 CE), scholars from all directions urged him to lecture on the Avatamsaka Sutra. At that time, snow was falling heavily, and suddenly two lotus flowers grew, resembling芙蕖(fúqú, lotus), emitting dazzling light. Those who saw it were amazed and said that they had never seen anything like it. Daoqi's reputation spread far and wide. He lived frugally, wearing ragged clothes and eating coarse food, which ordinary people could not endure. Later, he passed away at Tianzhu Mountain Temple. There was also the Venerable Faru of Mount Taihang in the Tang Dynasty, whose lay surname was Han, and was a native of Cizhou.
。少為商賈心從平準。至今東京相國寺發心。依洪思法師出家。隸業偕通。遂往嵩少間游于洛邑。遇神會祖師授其心訣。后登太行山。見馬頭峰下可以棲神。結茅而止。有褚塾戍將王文信。率眾建精廬焉。刺史李亞卿中丞命入城。不赴示寂。報齡八十九。元和六年三月遷塔云。
唐金陵莊嚴寺慧涉傳
釋慧涉。俗姓謝氏。會稽人也。即東晉太傅安之後。是知杰氣英靈間代而出。律梁拔俗異世豈無。涉為人清素戒節孤峻。好寂為樂不棲名聞。以大曆之初。于金陵莊嚴寺遇牛頭山忠禪師。一言知歸。遂命入室授其法要。服膺道化。待之彌載。不憚其勞。洎忠捐世踵武茲嶺。無遊人境。一衣方丈操節彌高。自是以來問道者眾。四維方域無不沾洽。五十年中翕然歸德。以長慶二年終於山院。春秋八十有二。門弟子惟晏等。奉全師禮建塔于寺之西北。勒銘紀德。若考師之藝文。則草堂廬岳各美於當代矣。
唐京兆千福寺云邃傳(清源)
釋云邃。不知何許人也。通綜經論解將行兼。仍貫群書號為該博。好遠泛愛人無間然。累朝詔入內道場。順宗已來掌領譯務。憲宗初句當右街諸寺觀釋道二教事。別敕充西明千福兩寺上座。風猷淹雅綱任肅然。昔賢以道生比郭林宗。遂公有焉。次潤州棲霞寺釋清源。姓憑
【現代漢語翻譯】 現代漢語譯本：他年輕時做生意，但內心向往平靜。後來在東京相國寺發願，跟隨洪思法師出家，學習佛法，隸屬於偕通門下。於是前往嵩山、少室山一帶，遊歷于洛陽。遇到神會祖師，得到他的心法要訣。之後登上太行山，看到馬頭峰下適合安身，便在那裡結廬而居。有褚塾的戍將王文信，帶領眾人建造精美的佛寺。刺史李亞卿、中丞命令他入城，他沒有應允，最終圓寂。享年八十九歲。元和六年三月，遷葬于塔云。
釋慧涉，俗姓謝氏，是會稽人。他是東晉太傅謝安的後代。由此可知，傑出的人才和英靈之氣是隔代出現的。嚴守戒律、品行高尚、超凡脫俗的人，不同的時代怎麼會沒有呢？慧涉為人清心寡慾，持守戒律，品行孤高嚴峻。喜歡清靜，不追求名聲。在大曆初年，在金陵莊嚴寺遇到牛頭山忠禪師，一聽禪師的教誨就明白了歸宿。於是請求入室，禪師便傳授給他佛法的精要。他信奉並實踐禪師的教誨，侍奉禪師多年，不畏懼辛勞。等到忠禪師圓寂后，他繼承禪師的遺志，駐守在這座山嶺。沒有遊人來訪，一件僧衣、一間方丈小屋，他的操守更加高尚。從此以後，前來問道的人很多，四面八方沒有不受到他教化的人。五十年中，人們紛紛歸順他的德行。在長慶二年，于山院中圓寂。享年八十二歲。門下弟子只有晏等人，按照對待老師的禮儀，在寺廟的西北方建造佛塔，刻碑銘記他的功德。如果考察禪師的文學藝術，那麼草堂和廬山都各自在當代享有美名。
釋云邃，不知道是哪裡人。他精通經論，能夠將佛法理論付諸實踐，並且博覽群書，號稱學識淵博。他喜歡廣施恩惠，愛人沒有分別。多次被朝廷詔令進入內道場。順宗以後，掌管翻譯事務。憲宗初年，擔任右街諸寺觀釋道二教事的負責人。另外敕令他擔任西明寺和千福寺的上座。他的風度和才學淵博優雅，處理事務嚴謹認真。過去的賢人將道生比作郭林宗，云邃禪師也有這樣的美譽。接下來是潤州棲霞寺的釋清源，俗姓憑。
【English Translation】 English version: He was a merchant in his youth, but his heart longed for peace. Later, he made a vow at Xiangguo Temple in Dongjing (present-day Kaifeng, Henan), became a monk under Dharma Master Hongsi, and studied Buddhism, affiliated with the Xietong school. Then he went to the Songshan and Shaoshi mountains, traveling in Luoyang. He met Zen Master Shenhui (684-758, a prominent figure in the Southern School of Chan Buddhism) and received his essential teachings. After that, he ascended Mount Taihang, saw that the foot of Matou Peak (Horse Head Peak) was suitable for dwelling, and built a hut there. Wang Wenxin, a garrison commander from Chushu, led the people to build a beautiful temple. The prefect Li Yaqing and the vice-director ordered him to enter the city, but he did not comply and eventually passed away. He lived to be eighty-nine years old. In March of the sixth year of Yuanhe (811 CE), he was reburied in Tayun.
The Biography of Huishè of Zhuangyan Temple in Jinling during the Tang Dynasty
釋 Huishè (Dharma Master Huishè), his secular surname was Xie, and he was a native of Kuaiji (present-day Shaoxing, Zhejiang). He was a descendant of Xie An (320-385), the Grand Tutor of the Eastern Jin Dynasty. From this, it can be seen that outstanding talents and heroic spirits emerge in different generations. How could there not be those who strictly observe the precepts, possess noble character, and transcend the mundane world in different eras? Huishè was pure and desireless, upholding the precepts with solitary austerity. He loved tranquility and did not seek fame. At the beginning of the Dali era (766-779), he met Zen Master Zhong of Niutou Mountain (Ox-Head Mountain) at Zhuangyan Temple in Jinling (present-day Nanjing, Jiangsu). Upon hearing the Zen master's teachings, he understood his destination. Therefore, he requested to enter the inner chamber, and the Zen master imparted to him the essence of the Dharma. He believed in and practiced the Zen master's teachings, serving him for many years without fearing hardship. After Zen Master Zhong passed away, he inherited the Zen master's aspirations and stayed on this mountain. With no visitors, one monk's robe and a small abbot's room, his integrity became even higher. From then on, many people came to inquire about the Dharma, and no region in the four directions was not influenced by his teachings. In fifty years, people willingly submitted to his virtue. In the second year of Changqing (822), he passed away in the mountain temple. He lived to be eighty-two years old. His disciples, only Yan and others, built a pagoda to the northwest of the temple according to the rites for teachers, and inscribed a stele to record his merits. If one examines the Zen master's literary arts, then the thatched cottage and Mount Lu each enjoyed a good reputation in their time.
The Biography of Yun Sui of Qianfu Temple in Jingzhao during the Tang Dynasty (Qingyuan)
釋 Yun Sui (Dharma Master Yun Sui), it is not known where he was from. He was proficient in the sutras and treatises, able to put Buddhist theory into practice, and also well-versed in various books, known as erudite. He liked to bestow favors widely and loved people without discrimination. He was repeatedly summoned by the court to enter the inner monastery. After Emperor Shunzong (761-806), he was in charge of translation affairs. At the beginning of Emperor Xianzong's reign (778-820), he was responsible for the affairs of the Buddhist and Taoist religions in the temples and monasteries on the right street. He was also specially ordered to be the abbot of Ximing Temple and Qianfu Temple. His demeanor was elegant and refined, and he handled affairs with strictness and seriousness. Past sages compared Daosheng (c. 360-434, an early Chinese Buddhist monk) to Guo Linzong (128-169, a famous scholar of the Eastern Han Dynasty), and Yun Sui also had such a reputation. Next is 釋 Qingyuan (Dharma Master Qingyuan) of Qixia Temple in Runzhou (present-day Nanjing, Jiangsu), whose secular surname was Ping.
。南徐延陵人也。稚年貞素長亦弗群。俗態不拘法流爰入。造涉公為弟子焉。學贍經律人罕疇匹。棲於攝山積其齡稔。長慶初工部尚書李相國德裕鎮于浙西。洗心道域延居京口。咨稟禪要雅契夙心。及贊皇去郡。返錫棲霞終於住寺。
唐京師保壽寺法真傳
釋法真。不知何許人也。器識悠深學問宏博。研窮梵典旁賾儒書。講導之餘吟詠情性。公卿貴士無不宗奉。洎長慶中帝頗銳懷佛事。真屢膺召命內殿祗奉。四年赴禁中道場。睿武昭愍皇帝御於法席顧問三寶功能。真得應對。而辯給圓轉援據粲然。帝悅。因請云。久廢壇度僧未全法者皆老朽。蓋兩江間兵革未偃之故。尋詔兩街佛寺各置僧尼受戒壇場。自三月十日始至四月十日停。仍令兩街功德使各選擇有戒行僧謂之大德者。考試僧尼等經。僧能闇誦一百五十紙。尼一百紙。即令與度。真頻奉敕修功德。故遂奏請。真之德望實唱導之元。罔知終所。
唐呂后山道場寧賁傳
釋寧賁。姓李氏。隴西人也。家于亳州蒙城。幼奉釋尊而不言乎簪組之緒。無得稱其代諱焉。賁所吐論皆以覺了不取諸相。心通定慧而盡虛空。無以邊中可測。無以文字求我。因往洪州尋道一祖師。見而奇之語而異之。大乘法器得其人矣。遂乃具戒作入室弟子。師資數歲道議殊
【現代漢語翻譯】 現代漢語譯本：他是南徐延陵人。從小就純真樸素，長大后也與衆不同。不拘泥於世俗的形態，自然而然地進入佛法。拜造涉公（僧人名號）為師。學識淵博，精通經律，很少有人能與他相比。居住在攝山，積累了多年的修行經驗。長慶初年，工部尚書李德裕（人名）擔任浙西的鎮守，他洗滌心靈，嚮往佛法，邀請他居住在京口。向他請教禪宗的要義，彼此心意相合。等到李德裕離開浙西，他又回到棲霞寺，最終在那裡圓寂。
唐京師保壽寺法真傳
釋法真（僧人名號），不知道是哪裡人。器宇深沉，學問淵博。深入研究佛經，廣泛涉獵儒家典籍。講經說法之餘，還吟詩作賦，抒發情感。公卿貴族沒有不尊敬信奉他的。到了長慶年間，皇帝非常熱衷於佛事。法真多次奉召入宮，在內殿供奉。長慶四年，他前往皇宮中的道場。睿武昭愍皇帝（皇帝謚號）親自來到法座前，詢問三寶（佛、法、僧）的功用。法真得以應對，他的辯才敏捷圓融，引經據典，文采斐然。皇帝非常高興，於是問道：『長期廢棄了壇場，度僧也不夠完備，那些僧人大多已經老朽。這是因為兩江一帶的戰亂還沒有平息的緣故。』不久，皇帝下詔在兩街的佛寺中各自設定僧尼受戒的壇場。從三月十日開始，到四月十日停止。仍然命令兩街的功德使各自選擇有戒行的僧人，稱他們為大德，來考試僧尼的經典。僧人能背誦一百五十紙，尼姑能背誦一百紙，就讓他們受戒。法真多次奉旨主持功德之事，因此上奏請求。法真的德行和聲望，確實是倡導佛法的首領。不知道他最終的歸宿。
唐呂后山道場寧賁傳
釋寧賁（僧人名號），姓李，是隴西人。家住在亳州蒙城。從小就信奉釋迦牟尼佛，不談做官的事情。無法得知他的世代名諱。寧賁所說的話都以覺悟為根本，不執著于外在的表象。心通達于禪定和智慧，而窮盡虛空。無法用邊和中來衡量他，無法用文字來尋求他。於是前往洪州，尋找道一祖師（僧人名號）。道一祖師見到他，覺得他很奇特；與他交談，覺得他很特別。認為他是弘揚大乘佛法的法器，找到了合適的人。於是為他授戒，讓他成為入室弟子。師徒相處幾年，討論佛法，觀點非常……
【English Translation】 English version: He was a native of Yanling in Nanxu. From a young age, he was pure and simple, and even in adulthood, he was extraordinary. He was not bound by worldly customs and naturally entered the path of Buddhism. He became a disciple of Zao Shegong (a monk's name). His knowledge was extensive, and he was proficient in both sutras and precepts, rarely matched by others. He resided on Mount She, accumulating years of practice. In the early years of the Changqing era, Li Deyu (a person's name), the Minister of Public Works, was stationed in Zhexi. He cleansed his mind, yearned for Buddhism, and invited him to reside in Jingkou. He sought his advice on the essentials of Chan Buddhism, and their hearts resonated with each other. When Li Deyu left Zhexi, he returned to Qixia Temple, where he eventually passed away.
Biography of Fanzhen of Baoshou Temple in the Tang Capital
The monk Fanzhen (a monk's name), it is not known where he was from. His character was profound, and his learning was extensive. He deeply studied Buddhist scriptures and widely explored Confucian classics. In addition to lecturing on the scriptures, he also composed poetry to express his emotions. Dukes and nobles all respected and revered him. During the Changqing era, the emperor was very enthusiastic about Buddhist affairs. Fanzhen was repeatedly summoned to the palace to serve in the inner hall. In the fourth year of Changqing, he went to the palace for a Buddhist ceremony. Emperor Ruiwu Zhaomin (an emperor's posthumous title) personally came to the Dharma seat and inquired about the functions of the Three Jewels (Buddha, Dharma, Sangha). Fanzhen was able to respond, and his eloquence was quick and fluent, citing scriptures and classics with brilliance. The emperor was very pleased and asked: 'The altar has been abandoned for a long time, and the ordination of monks is not complete. Most of the monks are old and frail. This is because the wars in the Liangjiang area have not yet subsided.' Soon, the emperor issued an edict to set up ordination platforms for monks and nuns in the Buddhist temples of the two streets. Starting from March 10th and ending on April 10th. He also ordered the merit envoys of the two streets to select monks with precepts, calling them 'Great Virtues,' to examine the monks and nuns on the scriptures. If a monk could recite one hundred and fifty pages, and a nun could recite one hundred pages, they would be allowed to be ordained. Fanzhen was repeatedly ordered to preside over meritorious deeds, so he requested to the emperor. Fanzhen's virtue and reputation were indeed the leader in promoting Buddhism. It is not known where his final destination was.
Biography of Ningben of the Daocheng Temple on Mount Lu in the Tang Dynasty
The monk Ningben (a monk's name), whose surname was Li, was from Longxi. His family lived in Mengcheng, Bozhou. From a young age, he believed in Sakyamuni Buddha and did not talk about official matters. It is impossible to know his generational name. Ningben's words were all based on enlightenment, not clinging to external appearances. His mind was connected to meditation and wisdom, and he exhausted emptiness. He could not be measured by edge and center, and he could not be sought through words. So he went to Hongzhou to find Master Daoyi (a monk's name). Master Daoyi saw him and thought he was strange; he talked to him and thought he was special. He believed that he was a vessel for promoting Mahayana Buddhism and had found the right person. So he ordained him and made him an inner disciple. The teacher and disciple spent several years together, discussing Buddhism, and their views were very...
倫。欲往天臺。至越呂后山岑廖曰。即是諸佛住處。何必天臺也。賁菩提直干挺秀七尺。村豪里宿睹其異狀歸依瞻仰。老幼爭先同味醍醐。疾病皆愈。是時多有行路𦃓戾欲暴僧徒。賁乃引之而前。威之而退。驚駭儀貌禮足歸依。調御山林魔邪懾伏。不下巖嶺近萬餘辰。德遠道高僧徒彌眾。先時居處隘陋兼無殿堂。眾議經營任人資福。遠村窮墅亦競助緣。土石木工程材售巧。約山橫棟臨澗飛檐。斤師斧子鳥立猿䮍。揆景促力。星再回天殿堂成矣。佛像列矣。精耀俯仰照山姹云。人天不殊別開佛土。大和二年六月七日。遠聞道場之內有鼓鞞絲竹之聲。是夜二更恬然化滅。生形七十五。炎臘四十一。是月權殯于杉園禮也。齋祭殊品哀號震山。慘樹色于禪枝。咽水聲于石穴。物尚知感人情可量。大和五年九月茶毗。建塔于道場巽山稟先意也。
唐閬州長樂寺法融傳
釋法融。姓嚴氏。閬中人也。稚齒好樸素惡華楚之服。父訓令秉筆便畫佛形像。至於聚戲搏沙為塔。所作無非佛事。年甫十三見釋子摳其衣坐執經卷。苦求出家。依長樂寺慧休法師為弟子。經誦偕通。乃沾戒善遂講南山律鈔。后游雲水。見嵩岳普寂禪道風行。密付心印。往弋陽福寧寺放蕩閑居。學道者麇至。以大和九年示疾而終。春秋八十九。其年正月
【現代漢語翻譯】 現代漢語譯本： 倫（人名）。想要去天臺山。到達越地的呂后山，岑廖（人名）說：『這裡就是諸佛居住的地方，何必一定要去天臺山呢？』賁（人名），菩提心像直立的樹幹一樣挺拔秀美，身高七尺。鄉村的富豪和年長的居民看到他的奇異之處，都歸依瞻仰他。老人和小孩爭先恐後地感受佛法的甘甜滋味，疾病都痊癒了。當時有很多過路的強盜想要襲擊僧人，賁就引導他們到前面，用威嚴使他們退卻。強盜們驚駭於他的儀容，禮拜他的腳，歸依了他。他調伏山林中的魔鬼邪祟，使他們懾服。不下山嶺將近一萬多天。他的德行遠播，道行高深，僧徒越來越多。先前居住的地方狹窄簡陋，而且沒有殿堂。大家商議經營建造，任憑人們捐資祈福。偏遠的鄉村也爭相幫助。運送泥土石頭木材，工程技術精巧。橫跨山間架設棟樑，靠近山澗建造飛檐。工匠們像鳥一樣站立，像猿猴一樣攀援。測量日影，加快速度。經過一年時間，殿堂建成了。佛像安放好了。佛像的光輝俯視仰視，照耀著山間的絢麗雲彩。人界和天界沒有差別，特別開闢了一片佛國凈土。大和二年六月七日，遠遠地聽到道場內有鼓樂絲竹的聲音。當天夜裡二更時分，安詳地圓寂了。享年七十五歲，僧臘四十一。當月，按照禮儀，暫時安葬在杉樹園。齋戒祭祀的物品非常豐盛，哀號的聲音震動山谷。樹木的顏色在禪杖上顯得更加悽慘，水聲在石穴中嗚咽。萬物尚且知道感恩，人的情感可以衡量。大和五年九月，火化遺體。在道場的巽位建造佛塔，這是遵從他生前的意願。 唐朝閬州長樂寺法融傳 釋法融（人名），姓嚴，是閬中人。從小就喜歡樸素，厭惡華麗的服飾。父親教他寫字，他就畫佛像。至於聚在一起玩耍時，用沙子堆成佛塔。所做的事情沒有不是佛事的。十三歲時，看到僧人拉開他的衣服，坐下拿著經卷，苦苦哀求出家。於是依止長樂寺的慧休法師為弟子。經書誦讀都很通達。於是受戒，精通南山律鈔。後來遊歷四方，看到嵩岳的普寂禪師的禪道盛行，秘密地傳授了心印。前往弋陽的福寧寺，放蕩不羈地閑居。求學問道的人蜂擁而至。在大和九年示現疾病而去世。享年八十九歲。那年正月。
【English Translation】 English version: Lun (person's name) wanted to go to Mount Tiantai. Arriving at Mount Lvhoushan in Yue, Cen Liao (person's name) said, 'This is where all the Buddhas reside, why must you go to Mount Tiantai?' Ben (person's name), his Bodhi heart was as upright and beautiful as a straight tree trunk, seven feet tall. The wealthy and elderly residents of the village, seeing his extraordinary appearance, all took refuge in him and looked up to him with reverence. The old and the young vied to taste the sweet flavor of the Dharma, and their illnesses were all healed. At that time, there were many robbers on the road who wanted to attack the monks, but Ben led them forward and used his authority to make them retreat. The robbers were astonished by his appearance, prostrated at his feet, and took refuge in him. He subdued the demons and evil spirits in the mountains and forests, causing them to be subdued. He did not descend from the mountains for nearly ten thousand days. His virtue spread far and wide, and his Dao was profound, and the number of monks increased. The previous residence was narrow and simple, and there were no halls. Everyone discussed building and managing it, allowing people to donate money for blessings. Remote villages also competed to help. Transporting earth, stones, and wood, the engineering was skillful. Beams were erected across the mountains, and overhanging eaves were built near the streams. The craftsmen stood like birds and climbed like monkeys. Measuring the shadows of the sun and speeding up the work. After a year, the halls were completed. The Buddha statues were placed. The brilliance of the Buddha statues shone down and up, illuminating the beautiful clouds in the mountains. There was no difference between the human realm and the heavenly realm, and a pure land of Buddha was specially opened up. On June 7th of the second year of Dahe, the sound of drums and silk and bamboo instruments was heard far away within the monastery. On the second watch of that night, he passed away peacefully. He lived to be seventy-five years old, and had been a monk for forty-one years. In that month, according to etiquette, he was temporarily buried in the cedar garden. The offerings for the fast and sacrifices were very rich, and the sound of mourning shook the mountains. The color of the trees seemed even more desolate on the Zen staff, and the sound of water sobbed in the stone caves. Even things know how to be grateful, and human emotions can be measured. In September of the fifth year of Dahe, his remains were cremated. A pagoda was built in the Xun position of the monastery, following his wishes during his lifetime. Biography of Dharma Rong of Changle Temple in Langzhou, Tang Dynasty 釋Dharma Rong (person's name), whose surname was Yan, was a native of Langzhong. From a young age, he liked simplicity and disliked gorgeous clothes. When his father taught him to write, he drew Buddha images. As for playing together, he built pagodas with sand. Everything he did was related to Buddhist affairs. At the age of thirteen, he saw a monk pulling at his clothes, sitting down and holding a scripture, begging to become a monk. So he took refuge with Dharma Master Huixiu of Changle Temple as his disciple. He was proficient in reciting scriptures. So he received the precepts and was proficient in the Nanshan Vinaya. Later, he traveled around and saw that the Chan of Chan Master Puji of Songyue was flourishing, and he secretly transmitted the mind seal. He went to Funing Temple in Yiyang and lived freely and unrestrainedly. Those who sought to learn the Dao flocked to him. In the ninth year of Dahe, he manifested illness and passed away. He lived to be eighty-nine years old. That was in January.
十日門人奉神座入塔焉。
宋高僧傳卷第二十九 大正藏第 50 冊 No. 2061 宋高僧傳
宋高僧傳卷第三十
宋左街天壽寺通慧大師賜紫沙門贊寧等奉 敕撰
雜科聲德篇第十之二(正傳十九人附見六人)
唐上都大安國寺好直傳
釋好直。俗姓丁氏。會稽諸暨人也。幼不喜俗事。酒肉葷茹天然不食因投杭塢山藏師落髮。元和初受具于杭之天竺寺。凡百經律論疏鈔嗜其腴潤。一旦芒屩策杖。詣洪州禪門洞達心要。虛往實歸。卻于本郡大慶寺。求益者提訓凡二十餘載。為江左名僧。見儒士能青眼。故名輩多與之遊。往往戲為詩句辭皆錯愕。凡從事廉問護戎於越。入境籍聲實而造其戶。不獨能誘。亦善與人交者。大和中游五臺。路出京邑。一夕而去。前護戎郄志榮宋常春二內侍。尤味其道。孜孜遠招。開成初再至京國。二貴人同力唱和。牽裓虐留致安國寺大方丈以居之。王畿龍象莫不欽重。無何召入為供奉大德。非所好也。徇俗受之。然歸歟之嘆未嘗少棄。四年十月二十五日。囑累弟子訖奄然而寂。春秋五十六。夏三十二。郄宋二家率財權瘞于浐水東。人皆悲之。門人鑒諸后歸葬于崇山之南華嚴寺起塔。會昌四年起居舍人韋絢為碑紀代焉。
唐天臺山禪林寺
【現代漢語翻譯】 現代漢語譯本：十日後，好直的門徒們將他的神座安放入塔中。
《宋高僧傳》卷第二十九 大正藏第 50 冊 No. 2061 《宋高僧傳》
《宋高僧傳》卷第三十
宋左街天壽寺通慧大師賜紫沙門贊寧等奉敕撰
雜科聲德篇第十之二（正傳十九人附見六人）
唐上都大安國寺好直傳
釋好直（Shi Haozhi），俗姓丁氏，會稽諸暨（Kuaiji Zhuji）人。年幼時不喜愛世俗之事，對於酒肉葷腥之類食物，天生就不食用。於是投奔杭塢山藏師（Cangshi of Hangwu Mountain）剃度出家。元和初年，在杭州天竺寺（Tianzhusi of Hangzhou）受具足戒。對於各種經、律、論的疏鈔，喜愛研讀其中的精髓。一日，穿著芒鞋，拄著枴杖，前往洪州禪門，通達了心要。空虛而去，充實而歸。回到本郡的大慶寺（Daqingsi），為求學的人提點教誨，前後二十餘年，成為江左一帶的名僧。他見到儒士能另眼相看，所以很多名士都與他交往。常常戲作詩句，辭藻都出人意料。凡是從事廉政、慰問、護衛邊疆的官員，來到越地，都因他的名聲而拜訪他。他不僅善於引導他人，也善於與人交往。大和年間，遊歷五臺山（Wutai Mountain），路過京城，當晚就離開了。之前的護戎郄志榮（Qie Zhirong）和宋常春（Song Changchun）兩位內侍，尤其喜愛他的道行，孜孜不倦地遠道邀請他。開成初年，再次來到京城，兩位貴人同心協力，拉著他的衣襟強行挽留，安排他住在安國寺（Anguosi）的大方丈室內。京城的僧人都非常欽佩尊重他。不久，被召入宮中，擔任供奉大德（Gongfeng Dade），這不是他所喜歡的。爲了順應世俗，他接受了。然而，想要歸隱的念頭從未減少。四年十月二十五日，囑咐完弟子后，安然圓寂。享年五十六歲，僧臘三十二年。郄志榮和宋常春兩家出資，將他安葬在浐水（Chan River）東邊。人們都為他感到悲傷。門人鑒諸（Jian Zhu）後來將他遷葬到崇山（Chong Mountain）之南的華嚴寺（Huayan Temple），並建造了塔。會昌四年，起居舍人韋絢（Wei Xuan）為他撰寫碑文。
唐天臺山禪林寺（Chantalin Temple of Tiantai Mountain）
【English Translation】 English version: Ten days later, his disciples placed his divine seat into the pagoda.
Song Dynasty Biographies of Eminent Monks, Volume 29 Taisho Tripitaka, Volume 50, No. 2061, Song Dynasty Biographies of Eminent Monks
Song Dynasty Biographies of Eminent Monks, Volume 30
Compiled by Imperial Order by the Purple-Robed Shramana Zanning, the Great Master Tonghui of Tianshou Temple on the Left Street of the Song Dynasty, and others.
Miscellaneous Category: Chapter 10.2 on Virtues of Voice (19 Main Biographies, 6 Supplementary Biographies)
Biography of Shi Haozhi of Da』an National Temple in the Upper Capital of the Tang Dynasty
Shi Haozhi (Shi Haozhi), whose lay surname was Ding, was a native of Zhuji in Kuaiji (Kuaiji Zhuji). From a young age, he disliked worldly affairs and naturally abstained from alcohol, meat, and pungent vegetables. He then sought refuge with Master Cang of Hangwu Mountain (Cangshi of Hangwu Mountain) and had his head shaved. In the early years of the Yuanhe era, he received the full precepts at Tianzhu Temple in Hangzhou (Tianzhusi of Hangzhou). He was fond of studying the commentaries and annotations on various sutras, vinayas, and shastras, savoring their essence. One day, wearing straw sandals and carrying a staff, he went to the Chan school in Hongzhou and thoroughly understood the essentials of the mind. He went empty and returned full. Back at Daqing Temple (Daqingsi) in his native prefecture, he instructed and guided those seeking knowledge for more than twenty years, becoming a famous monk in the Jiangzuo region. He showed special appreciation for Confucian scholars, so many famous people associated with him. They often playfully composed poems, with unexpected and surprising language. Whenever officials engaged in honest governance, inquired about the people's welfare, or protected the borders in the Yue region, they would visit him at his residence because of his reputation. He was not only good at guiding others but also skilled at interacting with people. During the Dazhong era, he traveled to Wutai Mountain (Wutai Mountain) and passed through the capital, leaving that very night. The former border guards Qie Zhirong (Qie Zhirong) and Song Changchun (Song Changchun), two eunuchs, especially admired his Dao and earnestly invited him from afar. In the early years of the Kaicheng era, he came to the capital again. The two nobles worked together, pulling at his robe and forcibly keeping him, placing him in the abbot's quarters of Anguo Temple (Anguosi). The eminent monks of the capital all respected him. Soon after, he was summoned to the palace to serve as a Great Virtuous One in the Imperial Service (Gongfeng Dade), which was not to his liking. To comply with custom, he accepted it. However, his desire to return to seclusion never diminished. On the 25th day of the tenth month of the fourth year, after entrusting his disciples, he passed away peacefully. He was 56 years old, with 32 years as a monk. The families of Qie Zhirong and Song Changchun provided funds to bury him east of the Chan River (Chan River). People were saddened by this. His disciple Jian Zhu (Jian Zhu) later reburied him south of Chong Mountain (Chong Mountain) at Huayan Temple (Huayan Temple) and built a pagoda. In the fourth year of the Huichang era, the court attendant Wei Xuan (Wei Xuan) wrote an epitaph for him.
Chantalin Temple of Tiantai Mountain (Chantalin Temple of Tiantai Mountain)
廣修傳(高閑)
釋廣修。俗姓留氏。東陽下昆人也。淑質貞亮早預邃師之門。研窮教跡學者云擁。日誦法華維摩金光明梵網四分戒本。六時行道弗休彌年更篤。每一歲行懺法七七日。則第四隨自意三昧也。開成三年日本國僧圓載來躬請法。臺州刺史韋珩。謂講止觀于郡齋。以會昌三年癸亥歲二月十六日。終於禪林本寺。俗壽七十三。法臘五十二。遷神于金地道場。法付門人物外焉。咸通七年門人良汶發墳火葬。淘收舍利一千餘粒。重塔緘藏焉。又湖州開元寺釋高閑。本烏程人也。髫年卓躒范露異才。受法已還有鄰堅志。苦學勞形未嘗少惰。后入長安於薦福西明等寺隸習經律。克精講貫。宣宗重興佛法。召入對御前草聖遂賜紫衣。仍預臨洗懺戒壇。號十望大德。性情節操矗然難屈。老思歸鄉。終於本寺。弟子鑒宗敕署無上大師。亦得閑之筆法。閑常好將霅川白纻書真草之蹤。與人為學法焉。
唐高麗國元表傳(全清)
釋元表。本三韓人也。天寶中來游華土。仍往西域瞻禮聖蹟。遇心王菩薩指示支提山靈府。遂負華嚴經八十卷。尋訪霍童禮天冠菩薩。至支提石室而宅焉。先是此山不容人居。居之必多霆震猛獸毒蟲。不然鬼魅惑亂於人。曾有未得道僧。輒居一宿為山神驅斥。明旦止見身投山下數里間
【現代漢語翻譯】 現代漢語譯本 廣修傳(高閑)
釋廣修（釋廣修）：俗姓留，是東陽下昆人。他天性善良貞潔，很早就進入邃師門下。深入研究佛教教義，學者們像云一樣聚集在他周圍。每天誦讀《法華經》、《維摩經》、《金光明經》、《梵網經》和《四分戒本》。每天六個時辰精進行道，從不間斷，而且年紀越大越精進。每年都要進行七七四十九天的懺悔法事，這是第四種隨自意三昧。開成三年，日本國僧人圓載親自來中國請求佛法。臺州刺史韋珩，請他在郡齋講解《止觀》。在會昌三年癸亥年二月十六日，于禪林本寺圓寂。世俗年齡七十三歲，僧臘五十二年。遷神于金地道場。將佛法傳給門人釋物外。咸通七年，門人良汶開墳火葬，收集到一千多顆舍利，重新建塔封藏。
又湖州開元寺的釋高閑（釋高閑），是烏程人。從小就表現出卓越不凡的才能。受戒后更加堅定志向，刻苦學習，從不懈怠。後來到長安，在薦福寺、西明寺等寺廟學習經律，精通講解和闡述。唐宣宗重興佛法，召他入宮，在御前展示草書，於是被賜予紫衣。還參與了臨洗懺戒壇。被稱為十望大德。性格剛正不阿，難以屈服。年老后思念家鄉，最終在本寺圓寂。弟子鑒宗被皇帝敕封為無上大師，也得到了高閑的筆法真傳。高閑經常喜歡用霅川的白纻布書寫真書和草書的字跡，送給別人學習書法。
唐高麗國元表傳(全清)
釋元表（釋元表）：是三韓人。唐天寶年間來到中國，然後前往西域瞻仰聖蹟。遇到心王菩薩指示支提山靈府。於是揹負著八十卷《華嚴經》，尋找霍童山禮拜天冠菩薩。到達支提山石室居住。在此之前，這座山不容許人居住。居住的人經常會遇到雷擊、猛獸、毒蟲。不然就會有鬼魅迷惑人。曾經有未得道的僧人，只是住了一夜，就被山神驅趕。第二天只見他身體被拋到山下幾里之外。
【English Translation】 English version Biography of Guangxiu (by Gao Xian)
釋Guangxiu (Shi Guangxiu): His secular surname was Liu, and he was a native of Xia Kun in Dongyang. He was of virtuous and upright character, and entered the gate of Master Sui early on. He deeply studied Buddhist doctrines, and scholars gathered around him like clouds. He recited the 'Lotus Sutra', 'Vimalakirti Sutra', 'Golden Light Sutra', 'Brahma Net Sutra', and 'Four-Part Vinaya' daily. He practiced the Way diligently for six periods of the day, without ceasing, and became even more diligent as he grew older. Every year, he would perform repentance rituals for forty-nine days, which is the fourth type of Samadhi that follows one's own intention. In the third year of Kaicheng, the Japanese monk Yuanzai personally came to China to request the Dharma. Wei Heng, the prefect of Taizhou, invited him to lecture on 'Śamatha-Vipassanā' at the prefectural hall. On the sixteenth day of the second month of the Guihai year of Huichang (843 AD), he passed away at the Chanlin Temple. His secular age was seventy-three, and his monastic age was fifty-two. His spirit was moved to the Jindi Dojo. He passed on the Dharma to his disciple Shi Wuwai. In the seventh year of Xiantong, his disciple Liang Wen opened his tomb and cremated his body, collecting more than a thousand relics, which were re-enshrined in a pagoda.
Also, Shi Gaoxian (Shi Gaoxian) of Kaiyuan Temple in Huzhou was a native of Wucheng. From a young age, he showed outstanding talent. After receiving the precepts, he became even more determined, studying diligently and never slacking off. Later, he went to Chang'an and studied the sutras and vinaya at temples such as Jianfu Temple and Ximing Temple, becoming proficient in lecturing and expounding. Emperor Xuanzong of Tang revived Buddhism and summoned him to the palace, where he demonstrated his cursive calligraphy before the emperor, and was thus granted a purple robe. He also participated in the Linxi Repentance Altar. He was known as the Great Virtue of Ten Expectations. He was of upright and unyielding character. In his old age, he longed for his hometown and eventually passed away at the temple. His disciple Jianzong was given the title of Supreme Master by the emperor, and also inherited Gaoxian's calligraphic style. Gaoxian often liked to write true and cursive scripts on Zhachuan white cloth and give them to others to study calligraphy.
Biography of Yuanbiao of Goryeo (by Quan Qing)
釋Yuanbiao (Shi Yuanbiao): He was a native of the Three Hans. During the Tianbao period of the Tang Dynasty, he came to China and then went to the Western Regions to pay homage to the sacred sites. He encountered the Mind King Bodhisattva, who pointed out the Lingfu of Mount Zhiti. Thereupon, he carried the eighty-volume 'Avatamsaka Sutra' and sought out Mount Huotong to worship the Tianguan Bodhisattva. He arrived at the stone chamber of Mount Zhiti and resided there. Before this, this mountain did not allow people to live on it. Those who lived there would often encounter lightning strikes, fierce beasts, and poisonous insects. Otherwise, ghosts and demons would confuse people. There was once a monk who had not attained enlightenment who only stayed for one night and was driven away by the mountain god. The next day, he was found thrown down the mountain several miles away.
。表赍經棲泊澗飲木食。后不知出處之蹤矣。於時屬會昌搜毀。表將經。以華櫚木函盛深藏石室中。殆宣宗大中元年丙寅。保福慧評禪師素聞往事。躬率信士迎出甘露都尉院。其紙墨如新繕寫。今貯在福州僧寺焉。又會稽釋全清。越人也。耰耘戒地芬然杜若。於密藏禁咒法也能劾鬼神。時有市儈王家之婦患邪氣。言語狂倒或啼或笑。如是數歲。召清治之。乃縛草人長尺餘。衣以五彩置之於壇。咒禁之良久。婦言乞命。遂志之曰。頃歲春日于禹祠前相附耳。如師不見殺即放之遠去。清乃取一䍌以鞭驅芻靈入其中。而呦呦有聲。緘器口以六乙泥朱書符印之瘞于桑林之下。戒家人無動之。婦人病差。經五載后值劉漢宏與董昌隔江相持越城陷人。謂此為窖藏掘打䍌破見一鴉闖然飛出。立於桑杪而作人語曰。今得日光矣。時清公已卒也。
唐鎮州龍興寺頭陀傳
釋頭陀。本下野磨家之子。然其器度溫潤若長者之規。厥父課令其守磨夜深憫驢牛之困憊。自己代之。放其畜嚙草飲水。歇臥者父母知之為其罷業。兒亦乞出家。遂落髮受具持無嗔怒。唯收拾糞掃物為衣。可重數斤。臥具三十年未嘗更易。苦節之行無有倫比。真定之民重之。而不受人供施。號抖擻上人焉。
系曰。糞掃衣者。四聖種之一也。凡修煉者必
愿成此行。奈何少堪任之。其勝之者。勇猛堪能之人也。
唐南嶽山全玼傳
釋全玼。本餘杭人也。入徑山禮法濟大師求剃染。稟質強渥且耐飢寒。諸所參尋略得周遍。乃隱衡岳中立草菴木食澗飲。結軟草為衣。伏臘不易。有贈玼詩云。窠居過後更何人。傳得如來法印真。昨日祝融峰下見。草衣便是雪山身。此太常孫渥舊相南遷有作。事詳南嶽高僧傳云。
系曰。草衣在南嶽炎方壯年。即可未知。衰老徙居幽朔。耐否。如能則上上根勝士也。
唐越州明心院慧沐傳
釋慧沐。俗姓祝氏。即世暨陽人也。代為著姓。沐幼沖之歲家法嚴明。訓授儒經郁成造秀。將隨計吏謁覺智寺契真禪師。即謚大觀者是也。因以微諷。沐由茲開悟。明年剃度。乃詣洪井。禮觀音禪師頓了心契。咸通七載還歸故鄉。邑宰韋公乃率信心者造棲真院。四方禪客無遠不屆。廉使裴延魯召沐。因營鑒水坊精舍成還以坊為題榜。既而居之安而能遷。允明州掾齊肇請住玉笥峰。未久而卒。壽八十八。臘四十五。則。乾寧五年七月三日也。
唐幽州南瓦窯亡名傳(祝融峰禪者)
釋亡名。履行尤峻獨居燕城南窯灶間。天祐中幽薊不稔道殍相望。因分衛回聞車轍中呱呱之聲。憫而收歸。乃饑民所棄女子也。以求牛
【現代漢語翻譯】 現代漢語譯本： 愿我能成就這番事業。只可惜我缺少足夠的能力來勝任。能夠勝任的，是那些勇猛精進、有能力的人啊。
唐朝南嶽山全玼傳
釋全玼（Shi Quan Ci），本是餘杭人。他進入徑山，拜法濟大師（Faji Dashi）為師，請求剃度出家。他天生體格強壯，能忍受飢餓和寒冷。他對各種禪法都略有涉獵。於是他隱居在衡山中，搭建草菴，吃樹上的果實，喝山澗里的水，用柔軟的草結成衣服，即使過年也不改變。有人贈詩給全玼說：『草菴居住過後還有何人？傳承瞭如來真正的法印。昨天在祝融峰下見到你，穿著草衣就像雪山上的苦行僧。』這是太常孫渥（Sun Wo）以前做宰相時被貶到南方時所作。此事詳細記載在《南嶽高僧傳》中。
系曰：在南嶽炎熱的地方，全玼壯年時穿著草衣，還可以理解。如果衰老了，遷居到幽朔寒冷的地方，還能忍受嗎？如果能，那就是上上根器的殊勝之人啊。
唐朝越州明心院慧沐傳
釋慧沐（Shi Hui Mu），俗姓祝氏，是世居暨陽的人。世代都是當地的顯貴家族。慧沐年幼時，家規嚴明，接受儒家經典的教育，很有成就。他將要跟隨負責戶籍的官員去拜見覺智寺的契真禪師（Qizhen Chanshi），也就是謚號為大觀的禪師。契真禪師用委婉的言語開導他，慧沐因此開悟。第二年他就剃度出家，前往洪井，拜見觀音禪師（Guanyin Chanshi），立刻領悟了心性。咸通七年，他返回故鄉。縣令韋公（Wei Gong）於是帶領有信心的人建造了棲真院。四方的禪客不遠萬里都來拜訪。廉使裴延魯（Pei Yanlu）召見慧沐，於是營建了鑒水坊精舍，建成后就用坊的名字作為匾額。之後慧沐居住在那裡，安於現狀也能隨遇而安。明州掾齊肇（Qi Zhao）邀請他去玉笥峰居住，不久就去世了，享年八十八歲，僧臘四十五年，時間是乾寧五年七月三日。
唐朝幽州南瓦窯亡名傳（祝融峰禪者）
釋亡名（Shi Wang Ming），行為極其嚴謹，獨自居住在燕城南邊的瓦窯里。天祐年間，幽州和薊州連年歉收，餓死的人隨處可見。有一次亡名禪師分發食物回來，聽到車轍里有嬰兒的哭聲，他很同情，就把嬰兒抱回來。原來是饑民拋棄的女孩。他用乞討來的牛奶...
【English Translation】 English version: I wish to accomplish this task. But alas, I lack sufficient ability to be competent. Those who are competent are the brave, diligent, and capable people.
Biography of Quan Ci of Nanyue Mountain in the Tang Dynasty
Shi Quan Ci, originally from Yu Hang. He entered Jing Mountain and requested ordination from Master Faji (Faji Dashi). He was naturally strong and able to endure hunger and cold. He had a superficial understanding of various Chan practices. So he lived in seclusion in Heng Mountain, building a thatched hut, eating fruits from trees, drinking water from mountain streams, and making clothes from soft grass, without changing even during the New Year. Someone gave Quan Ci a poem saying: 'Who else will live in this thatched hut after you? He has inherited the true Dharma seal of the Tathagata. Yesterday I saw you under Zhurong Peak, wearing grass clothes like an ascetic in the snowy mountains.' This was written by Sun Wo, formerly a prime minister, when he was demoted to the south. This matter is recorded in detail in the 'Biographies of Eminent Monks of Nanyue'.
Commentary: In the hot region of Nanyue, it is understandable that Quan Ci wore grass clothes in his prime. If he moves to the cold region of You Shuo in his old age, can he still endure it? If so, then he is a superior person with excellent roots.
Biography of Hui Mu of Mingxin Temple in Yuezhou in the Tang Dynasty
Shi Hui Mu, whose lay surname was Zhu, was a native of Jiyang. His family had been prominent in the area for generations. When Hui Mu was young, his family rules were strict, and he received education in Confucian classics, achieving great success. He was about to follow the official in charge of household registration to visit Chan Master Qizhen (Qizhen Chanshi) of Juezhi Temple, who was posthumously named Daguan. Chan Master Qizhen enlightened him with subtle words, and Hui Mu was enlightened as a result. The following year, he was ordained and went to Hongjing to visit Chan Master Guanyin (Guanyin Chanshi), immediately realizing the nature of his mind. In the seventh year of Xiantong, he returned to his hometown. County Magistrate Wei Gong (Wei Gong) then led the faithful to build Qixing Temple. Chan practitioners from all directions came to visit from afar. Commissioner Pei Yanlu (Pei Yanlu) summoned Hui Mu, and then built Jianshui Fang Vihara, using the name of the ward as the plaque after completion. Afterwards, Hui Mu lived there, content with the status quo and adaptable to circumstances. Qi Zhao (Qi Zhao), an official from Mingzhou, invited him to live on Yu Si Peak, and he died not long after, at the age of eighty-eight, with forty-five years as a monk. The date was the third day of the seventh month of Qianning five years.
Biography of the Nameless Monk of the South Tile Kiln in Youzhou in the Tang Dynasty (Chan Practitioner of Zhurong Peak)
Shi Wang Ming, whose conduct was extremely strict, lived alone in a tile kiln south of Yancheng. During the Tianyou period, Youzhou and Ji Prefecture suffered consecutive years of crop failure, and people were starving to death everywhere. Once, when Chan Master Wang Ming was returning from distributing food, he heard the sound of a baby crying in the ruts of a cart. He felt compassion and took the baby back. It turned out to be a girl abandoned by starving people. He used milk begged for...
乳哺之。當七八歲引于城中。求色帛以衣之。及笄年也容色艷麗。殆非凡俗。或譏呵者僧終無渝志。適遇燕帥劉仁恭從禽逐兔。直入僧居窯內。一卒見女子侍僧之側。遂白帥劉往親見問其故。皆以實對。劉曰。弟子欲收之可乎。僧曰諾。早驗無吝意自扶上馬歸府。元真處子也。劉益哀之。不令伍于下位。仍重其僧謂為果位中人也。別造精舍以處之劉一旬兩往謁焉。其僧疾沒。門人入訃女方獨坐聞之。哀慟而死焉。劉為僧營塔標誌矣。又祝融峰禪者亡名。為人抗直不事威儀。每一舉揚善標宗要。道俗歸之若市。嘗飲酒遇毒。當時吐下透落腐衣裂石。體中無惱。每有一蛇一虎為衛護狀。迨終阇維留骨一片。大如琵琶槽。僧眾構火重焚。焚時色同火質。火盡灰寒色白如雪。豈非得全身份堅固設利羅乎。至今岳中傳其言句。立其浮圖號祝融峰道者焉。
唐洪州開元寺棲隱傳(寶安)
釋棲隱。字巨徴。姓徐氏。少而端厲神解天然。佩觿之歲酷好出塵。父母不可壞其意。削䰂之後納法已還。其間服勤于學深入毗尼壸奧焉。又于風雅之情非雕刻而得成自天姿。廣明中避巢寇入廬山折桂峰。實嘉遁也。然多於華朝月夕晚照高秋練句成聯。合篇為集。往往酋健瀏亮散在人口。身擁零破麻納。不識者謂之山叟野人殊無能者。
【現代漢語翻譯】 現代漢語譯本： 僧人將她像嬰兒一樣哺乳養大。等到七八歲時，帶到城裡，尋找漂亮的絲綢給她做衣服。到了及笄之年，容貌艷麗，簡直不像凡人。有人譏諷呵斥，僧人始終沒有改變心意。恰好遇到燕地的將領劉仁恭打獵追逐兔子，直接進入僧人居住的窯洞內。一個士兵看見女子在僧人身邊侍奉，於是稟告劉仁恭，劉仁恭親自去看，詢問緣由。僧人都如實回答。劉仁恭說：『弟子想娶她可以嗎？』僧人說：『可以。』早就想驗證她是否貞潔，沒有吝惜之意，親自扶她上馬，送回劉仁恭的府邸。元真（指女子，意為原本貞潔）還是處女。劉仁恭更加憐愛她，不讓她與下人同列，仍然尊重那位僧人，認為他是證得果位的聖人。另外建造精舍來安置女子，劉仁恭每隔十天半月就去拜訪她。後來僧人病逝，他的弟子們進去報喪，女子正獨自坐著，聽到訊息，悲痛而死。劉仁恭為僧人建造佛塔，作為標誌。還有祝融峰的禪者，沒有留下名字，為人剛強正直，不拘泥於威儀。每次舉揚佛法，都能標明宗要，道士和俗人都像趕集一樣歸附他。曾經飲酒中毒，當時吐出來的東西能腐蝕衣服，裂開石頭，但身體中沒有痛苦。經常有一條蛇和一隻老虎像衛士一樣守護著他。等到他去世火化時，留下一片骨頭，大如琵琶的琴碼。僧眾架起火堆重新焚燒，焚燒時顏色與火焰相同。火燒盡后，灰燼寒冷，顏色白如雪。這難道不是得到了全身堅固的舍利嗎？至今岳中還流傳著他的言句，為他建造了佛塔，稱為祝融峰道者。 唐朝洪州開元寺的棲隱傳（寶安） 釋棲隱（Shi Qiyin），字巨徴（Juzheng），姓徐（Xu）。從小就端莊嚴肅，天生聰慧。佩觿（Pei Xi，指少年時期）之年就非常喜歡出家修行。父母無法改變他的意願。剃度之後，接受佛法，深入研究戒律。而且他的風雅情致，並非刻意雕琢而成，而是天生的。廣明（Guangming，唐僖宗年號）年間，爲了躲避黃巢（Huang Chao）的寇亂，進入廬山（Lushan）的折桂峰（Zhegui Feng）。這實在是隱居的好地方。他經常在美好的早晨、月夜、晚霞、高秋時節，練習詩句，彙集成冊。他的詩篇往往雄健流暢，在人們口中傳誦。他身穿破舊的僧衣，不認識他的人認為他是山野老翁，沒有什麼才能。
【English Translation】 English version: The monk nursed her like an infant. When she was seven or eight years old, he took her to the city to find beautiful silk to make clothes for her. By the time she reached the age of marriage, her appearance was so beautiful that she seemed almost otherworldly. Some people ridiculed and scolded, but the monk never changed his mind. It happened that Liu Rengong (Liu Rengong), the military governor of Yan, was hunting and chasing rabbits, and went directly into the kiln where the monk lived. A soldier saw the woman serving beside the monk, so he reported to Liu Rengong, who went to see her in person and asked the reason. The monk told him the truth. Liu Rengong said, 'May this disciple take her as his wife?' The monk said, 'Yes.' He had long wanted to verify her chastity and had no intention of being stingy, so he personally helped her onto the horse and sent her back to Liu Rengong's mansion. Yuanzhen (Yuanzhen, referring to the woman, meaning originally chaste) was still a virgin. Liu Rengong felt even more pity for her and did not allow her to be ranked among the lower servants, and still respected the monk, considering him to be a sage who had attained enlightenment. He built a separate exquisite residence to house the woman, and Liu Rengong would visit her every ten days or half a month. Later, the monk died of illness, and his disciples went in to report the news. The woman was sitting alone when she heard the news and died of grief. Liu Rengong built a pagoda for the monk as a memorial. There was also a Chan master of Zhurong Peak (Zhurong Feng), whose name was not recorded, who was strong and upright and did not adhere to formalities. Every time he expounded the Dharma, he could clearly point out the essentials of the sect, and Taoists and laypeople flocked to him like a market. Once, he was poisoned by drinking alcohol, and the things he vomited at that time could corrode clothes and crack rocks, but there was no pain in his body. Often a snake and a tiger would guard him like bodyguards. When he passed away and was cremated, a piece of bone remained, as large as the bridge of a pipa (Pipa, a Chinese lute). The monks built a fire to burn it again, and the color was the same as the flame when it was burned. After the fire was extinguished, the ashes were cold and white as snow. Isn't this obtaining the solid sarira (Sarira, relics) of the whole body? To this day, his words are still circulating in the mountains, and a pagoda was built for him, called the Taoist of Zhurong Peak. The Biography of Qiyin (Qiyin) of Kaiyuan Temple (Kaiyuan Temple) in Hongzhou (Hongzhou) of the Tang Dynasty (Baoan) 釋Qiyin (Shi Qiyin), styled Juzheng (Juzheng), surname Xu (Xu). From a young age, he was dignified and serious, and naturally intelligent. At the age of Pei Xi (Pei Xi, referring to adolescence), he was very fond of leaving home to practice. His parents could not change his mind. After shaving his head, he accepted the Dharma and studied the precepts in depth. Moreover, his elegant sentiments were not deliberately carved, but were natural. During the Guangming (Guangming, the reign of Emperor Xizong of Tang) period, in order to avoid the rebellion of Huang Chao (Huang Chao), he entered Zhegui Peak (Zhegui Feng) of Lushan (Lushan). This was indeed a good place to live in seclusion. He often practiced writing poetry in the beautiful mornings, moonlit nights, sunsets, and high autumn seasons, and compiled them into a collection. His poems were often vigorous and fluent, and were recited by people. He wore tattered monk's robes, and those who did not know him thought he was an old man in the mountains and had no talent.
得歸宗禪旨。與同舉揚。且無吝法。平常與貫休處默修睦為詩道之遊。沈顏曹松張凝陳昌符皆處士也。為唱酬之友。隱為群士響臻淡然若水。后寇盜稍平。入荊楚登祝融軌跡嘯傲。光化三年游番禺。受知于太尉徐彥若。同光二年于洪井鉅鹿魏仲甫邂逅。以文道相善。後唐天成中卒。詩弟子應之攜隱之詩計百許首。投仲甫為集序。今所行者號桂峰集是也。次嘉禾靈光寺釋寶安。俗姓夏。姑蘇常熟人也。風神爽拔性行淑均。壯年家務所嬰。誓思脫屣。及進具之後。專習定門洞達真訣。而不衣絲縷惟專分衛。寢則芻靺。安昔游五臺嗟南人之不識。遂率道俗同模筑五臺之制於靈光寺。今且存焉。事畢無疾而終。受生一百有十八歲。法臘七十八。由身不壞。門徒布漆之別院供養。至會昌毀寺遂焚之。
唐河東懸甕寺金和尚傳
釋金和尚者。姓王氏。西河平遙人也。所生之地豬坑村。幼而魁岸為人魯質。所作詭異與平人不類。于嵩巖山出家。其後身裁一丈腰闊一圍。言事多奇差。終后如在。鄉人供祭之乞愿。皆遂人意。西河至稽胡皆鄭重焉。
梁四明山無作傳
釋無作。字不用。姓司馬氏。姑蘇人也。父陳宛丘縣尉。母戴氏。始妊時夢異沙門稱姓徐住持流水寺欲寄此安居。言訖跏趺而坐。其父同夜夢于盤
【現代漢語翻譯】 現代漢語譯本：
他領悟了歸宗禪師的宗旨，並與他人一同弘揚，從不吝惜佛法。他平時與貫休、處默和睦相處，以詩歌為共同的追求。沈顏、曹松、張凝、陳昌符都是隱士，是互相唱和的朋友。他隱居時，許多隱士都慕名而來，他的生活淡泊如水。後來，寇盜稍微平息，他便前往荊楚一帶，登上祝融峰，放聲歌嘯。光化三年，他遊歷番禺，受到太尉徐彥若的賞識。同光二年，他在洪井鉅鹿與魏仲甫相遇，兩人因文章和道義而相交甚好。後唐天成年間去世。他的詩歌弟子應之收集了他的詩作《隱之詩》一百多首，請魏仲甫作序。現在流傳的詩集名為《桂峰集》。
接下來是嘉禾靈光寺的釋寶安，俗姓夏，是姑蘇常熟人。他風度神采爽朗，性格行為善良平和。壯年時，因家務纏身，立誓要擺脫世俗。剃度出家后，專心修習禪定，通達了真正的訣竅。他不穿絲綢，只靠乞討為生，睡覺則睡在草墊上。寶安過去遊歷五臺山，感嘆南方人不識貨，於是帶領僧俗大眾仿照五臺山的樣式在靈光寺建造了五臺山的景觀，現在還存在。事情完成後，他無疾而終，享年一百一十八歲，僧臘七十八年。因為肉身不腐，他的弟子們便用漆塗抹他的遺體，在別院供奉。到了會昌年間，寺廟被毀，他的遺體也被焚燬。
唐河東懸甕寺金和尚傳
釋金和尚，姓王，是西河平遙人，出生在豬坑村。他從小身材魁梧，為人粗魯，所作所為與常人不同。他在嵩巖山出家。後來，他的身高有一丈，腰圍有一圈。他說的事情大多奇異不尋常，去世后彷彿還在一樣。鄉人向他祈求願望，都能如願以償。西河到稽胡一帶的人都非常敬重他。
梁四明山無作傳
釋無作，字不用，姓司馬，是姑蘇人。他的父親是陳宛丘縣的縣尉，母親姓戴。他的母親懷孕時，夢見一位奇異的沙門，自稱姓徐，是流水寺的住持，想要寄居在此安身。說完便結跏趺坐。他的父親當晚也夢見一個盤子。
【English Translation】 English version:
He attained the Zen teachings of Guizong (a Zen master), and promoted them together with others, never being stingy with the Dharma. He usually got along well with Guanxiu (a monk-poet), Chumo (another monk), and took poetry as a common pursuit. Shen Yan, Cao Song, Zhang Ning, and Chen Changfu were all hermits and friends who exchanged poems. When he lived in seclusion, many hermits came to admire him, and his life was as simple as water. Later, when the bandits were slightly pacified, he went to the Jingchu area, climbed Mount Zhurong, and sang loudly. In the third year of Guanghua (a reign period of the Tang Dynasty), he traveled to Panyu and was appreciated by the Grand Commandant Xu Yanruo. In the second year of Tongguang (a reign period of the Later Tang Dynasty), he met Wei Zhongfu in Hongjing Julu, and the two became good friends because of their articles and morality. He died during the Tiancheng period of the Later Tang Dynasty. His poetry disciple Yingzhi collected more than 100 of his poems, titled 'Yinzhi's Poems,' and asked Wei Zhongfu to write a preface. The collection of poems that is now circulating is called 'Guifeng Collection'.
Next is Shi Bao'an of Lingguang Temple in Jiahe, whose secular surname was Xia, and he was from Changshu, Suzhou. He was bright and spirited, and his character and behavior were kind and peaceful. In his prime, he vowed to get rid of worldly affairs because he was entangled in family affairs. After being ordained, he devoted himself to practicing meditation and thoroughly understood the true secrets. He did not wear silk, but only lived by begging, and slept on straw mats. Bao'an used to travel to Mount Wutai and lamented that the southerners did not recognize the value of it, so he led the monks and laypeople to imitate the style of Mount Wutai and build the landscape of Mount Wutai in Lingguang Temple, which still exists today. After the matter was completed, he died without illness at the age of one hundred and eighteen, with seventy-eight years as a monk. Because his body did not decay, his disciples painted his body with lacquer and enshrined it in a separate courtyard. During the Huichang period (a period of Buddhist persecution), the temple was destroyed and his body was burned.
Biography of the Monk Jin of Xuanweng Temple in Hedong, Tang Dynasty
Monk Jin, surnamed Wang, was from Pingyao, Xihe, and was born in Zhukeng Village. He was tall and burly since childhood, and was rude and different from ordinary people. He became a monk in Songyan Mountain. Later, he was one zhang (approximately 10 feet) tall and had a waist circumference of one wei (approximately 3 feet). What he said was mostly strange and unusual, and he seemed to be still there after his death. The villagers' prayers to him were always fulfilled. People from Xihe to Ji Hu respected him very much.
Biography of Wuzuo of Siming Mountain, Liang Dynasty
Shi Wuzuo, styled Buyong, surnamed Sima, was from Gusu. His father was the county magistrate of Chen Wanqiu, and his mother's surname was Dai. When his mother was pregnant, she dreamed of a strange Shramana (Buddhist monk) who claimed to be surnamed Xu, the abbot of Liushui Temple, and wanted to live here. After saying that, he sat in the lotus position. His father also dreamed of a plate that night.
中書一字甚稱心。自言可以進上天子。至明各說所夢。母曰。意其腹中必沙門也。矢之曰。如生兒放于流水寺出家。及生果岐嶷可愛。且惡葷膻之氣。年迨四歲母自教誦習。利金易礪記憶無遺。厥父欲其應童子舉業。漸見風範和潤。且恒有出塵之意。俄爾父偷窺姚氏之女且美容儀。酷欲取之。母切忌之。因曰或舍是子出家寬汝所取。父乃許之。送入流水寺中。才及月餘姚民仳離。時謂此女是善知識。為作之出家增上緣矣。年二十受具足法。相次講通刪補律鈔。法華上生等經百法論。一性五性宗教勵精尋究。孔老書篇無不獵涉。后參其玄學于雪峰存禪師。深入堂奧。至廬陵三顧山。檀越造云亭院。豫章創南平院請作住持。皆拂衣而去。前進士唐稟。作藏經碑。述作公避請之由。居洪井十載。且未識洪師鐘氏之面。乃游會稽四明。因有終焉之志。吳越武肅王錢氏。仰重召略出四明。因便歸山。蓋謝病也。有詩杼意呈王。王亦不留。詩云。云鶴性孤單。爭堪名利關。銜恩雖入國。辭病卻歸山。時奉化樂安孫郃退居嘯傲不交緇伍。唯接作交談終日。進士楊弇亦慕為林下之遊。以梁開平中卒於四明。春秋五十六。初作善草隸筆跡酋健。人多摹寫成法。述諸色禮懺文數十本。注道安六時禮佛文一卷並詩歌。並行于代。作不入尼寺不
【現代漢語翻譯】 現代漢語譯本： 中書一字寫得非常好，他自己說可以進獻給天子。到了第二天早上，大家各自說自己做的夢。母親說：『我猜想我腹中懷的一定是沙門（shā mén，佛教出家人的通稱）。』於是發誓說：『如果生下兒子，就將他放在流水寺出家。』等到孩子出生后，果然聰慧可愛，並且厭惡葷腥的氣味。到了四歲，母親親自教他誦讀學習，他像鋒利的金屬容易磨礪一樣，記憶力極好，沒有遺漏。他的父親想讓他參加童子科的考試，（但）漸漸地，（人們）看到他風度翩翩，性情溫和，並且一直有出世的念頭。不久，父親偷偷地看上了姚家的女兒，（覺得她）容貌美麗，非常想娶她。母親極力反對這件事，於是說：『或者捨棄這個兒子出家，來滿足你娶她的願望。』父親這才答應了。於是將他送入流水寺中。才過了一個多月，姚家的百姓就離散了。當時人們說這個女子是善知識（shàn zhī shí，指能引導人向善的良師益友），為他出家創造了增上的因緣啊。二十歲時，受了具足戒（jù zú jiè，佛教比丘、比丘尼所受的戒律）。之後，相繼講通了《刪補律鈔》、《法華經》、《上生經》等經典，《百法論》、《一性五性》等宗教理論，努力鉆研。孔子、老子的書籍文章，沒有不廣泛涉獵的。後來，他向雪峰存禪師參學玄學，深入堂奧。之後去了廬陵三顧山，檀越（tán yuè，施主）建造了云亭院，豫章建立了南平院，請他擔任住持，他都拂袖而去。前進士唐稟，為他寫了藏經碑，敘述了他避開邀請的原因。在洪井住了十年，甚至沒有見過洪師鐘氏的面。於是遊歷會稽、四明，因此有了在此終老的想法。吳越武肅王錢氏，仰慕他的名聲，召他略微出山到四明，他因此便歸山了，大概是謝絕了病。有詩表達心意獻給武肅王，武肅王也沒有挽留他。詩中寫道：『云鶴的性情孤單，怎麼能承受名利的束縛？承蒙恩情雖然進入國都，卻以生病為由辭別，返回山林。』當時奉化樂安的孫郃退隱，嘯傲山林，不與僧侶交往，唯獨與他交往，終日交談。進士楊弇也仰慕他，想做林下的隱士。在梁開平年間卒於四明，享年五十六歲。起初，他擅長草書隸書，筆跡雄健，人們大多摹寫他的筆法。撰寫了各種禮懺文數十本，註釋了道安的《六時禮佛文》一卷，並附有詩歌，在當時流傳。寫了《不入尼寺不》 （內容未完，原文如此）
【English Translation】 English version: He wrote the character '中' (zhōng, middle) very well, which was highly appreciated. He himself said that it could be presented to the emperor. The next morning, everyone shared their dreams. His mother said, 'I guess the one I'm carrying in my womb must be a Shramana (shā mén, a general term for Buddhist monks and nuns).' So she vowed, 'If I give birth to a son, I will send him to Liushui Temple to become a monk.' When the child was born, he was indeed intelligent and lovable, and he disliked the smell of meat and fish. When he was four years old, his mother personally taught him to recite and learn, and like sharp metal that is easy to sharpen, his memory was excellent, and he did not miss anything. His father wanted him to take the children's examination, but gradually, people saw that he was elegant, gentle, and always had the intention of leaving the world. Soon, his father secretly fell in love with the daughter of the Yao family, finding her beautiful, and very much wanted to marry her. His mother strongly opposed this matter, so she said, 'Or give up this son to become a monk, to satisfy your desire to marry her.' Only then did his father agree. So he was sent to Liushui Temple. After only a month, the people of the Yao family were scattered. At that time, people said that this woman was a Kalyanamitra (shàn zhī shí, a virtuous friend who can guide people towards goodness), creating an increasing cause for him to become a monk. At the age of twenty, he received the full ordination (jù zú jiè, the precepts received by Buddhist monks and nuns). After that, he successively lectured on and mastered the 'Shanjianbu Lǜchāo,' 'Lotus Sutra,' 'Upside Sutra' and other classics, and diligently studied religious theories such as 'Hundred Dharmas,' 'One Nature and Five Natures.' He extensively studied the books and articles of Confucius and Lao Tzu. Later, he studied metaphysics with Zen Master Xuefeng Cun, delving deep into its mysteries. Later, he went to Luling Sangu Mountain, where benefactors (tán yuè, donors) built Yunting Courtyard, and Yuzhang created Nanping Courtyard, inviting him to serve as abbot, but he brushed them all off. The former Jinshi (進士, successful candidate in the highest imperial examinations) Tang Bin wrote a stele for the collection of scriptures, describing the reasons why he avoided the invitations. He lived in Hongjing for ten years, and even did not meet Hongshi Zhong's face. So he traveled to Kuaiji and Siming, and therefore had the idea of dying here. King Qian of Wuyue, admired his reputation, summoned him to Siming briefly, and he returned to the mountain because of this, probably declining due to illness. There is a poem expressing his feelings to King Wusu, and King Wusu did not retain him either. The poem says: 'The nature of the cloud crane is lonely, how can it bear the shackles of fame and fortune? Although I entered the capital with gratitude, I bid farewell on the grounds of illness and returned to the mountains.' At that time, Sun He of Fenghua Le'an retired, roaring in the mountains and forests, and did not associate with monks, but only with him, talking all day long. Jinshi Yang Yan also admired him and wanted to be a hermit in the forest. He died in Siming during the Kai Ping period of the Liang Dynasty, at the age of fifty-six. At first, he was good at cursive script and official script, and his handwriting was vigorous, and people mostly copied his writing style. He wrote dozens of copies of various repentance texts, and annotated Daoan's 'Six Times of Buddha Worship Text' in one volume, with poems attached, which were circulated at that time. Wrote 'Do not enter the nunnery, do not'
謁公門。不修名刺不趨時利。自號逍遙子焉。
梁成都府東禪院貫休傳(處默曇域)
釋貫休。字德隱。俗姓姜氏。金華蘭溪登高人也。七歲父母雅愛之。投本縣和安寺圓貞禪師。出家為童侍。日誦法華經一千字。耳所暫聞不忘於心。與處默同削染。鄰院而居。每隔籬論詩互吟尋偶對。僧有見之皆驚異焉。受具之後詩名聳動於時。乃往豫章傳法華經起信論。皆精奧義講訓且勤。本郡太守王慥彌相篤重。次太守蔣瑰開洗懺戒壇。命休為監壇焉。乾寧初赍志謁吳越武肅王錢氏。因獻詩五章。章八句。甚愜旨遺贈亦豐。王立去偽功。朝廷旌為功臣。乃別樹堂立碑記同力平越將校姓名。遂刊休詩于碑陰。見重如此。休善小筆得六法。長於水墨形似之狀可觀。受眾安橋強氏藥肆請。出羅漢一堂云。每畫一尊必祈夢得應真貌。方成之。與常體不同。自此游黟歙與唐安寺蘭阇梨道合。后思登南嶽。北謁荊帥成汭。初甚禮焉。于龍興寺安置。時內翰吳融謫官相遇。往來論道論詩。融為休作集序則乾寧三年也。尋被誣譖于荊帥。黜休于功安。鬱悒中題硯子曰。入匣始身安。弟子勸師入蜀。時王氏將圖僣偽。邀四方賢士。得休甚喜。盛被禮遇賜賚隆洽。署號禪月大師。蜀主常呼為得得來和尚。時韋藹舉其美號所長者。歌吟諷刺
【現代漢語翻譯】 現代漢語譯本： 他去拜訪達官顯貴，不遞送名片，也不追逐世俗的利益，自號『逍遙子』。
梁成都府東禪院貫休傳（處默、曇域）
釋貫休，字德隱，俗姓姜氏，是金華蘭溪登高人。七歲時，父母非常喜愛他，便送他到本縣的和安寺拜圓貞禪師為師，出家做童子。他每天誦讀《法華經》一千字，耳朵聽過的東西都能牢記在心。他和處默一同剃度，住在相鄰的院落。他們經常隔著籬笆討論詩歌，互相吟詠，尋找對句，僧人們看到都感到驚異。受具足戒后，他的詩名轟動一時。於是前往豫章傳講《法華經》和《起信論》，精通其中的奧義，講授勤奮。本郡太守王慥非常器重他。後來的太守蔣瑰開設洗懺戒壇，任命貫休為監壇。乾寧初年，他帶著志向去拜見吳越武肅王錢镠（吳越的建立者和第一位統治者），獻上五章詩，每章八句，非常合錢镠的心意，賞賜也很豐厚。錢镠建立去偽功，朝廷表彰他為功臣，於是另建廳堂，立碑記載一同平定越地的將校姓名，並將貫休的詩刊刻在碑的背面，可見其受重視的程度。貫休擅長小楷，精通繪畫的『六法』，擅長水墨畫，描繪的物象栩栩如生，非常值得觀賞。他接受眾安橋強氏藥鋪的邀請，畫了一堂羅漢像，據說每畫一尊羅漢，必定祈求夢中得到應真（阿羅漢）的相貌，才動筆完成，因此與通常的畫法不同。此後，他遊歷黟縣、歙縣，與唐安寺的蘭阇梨（梵語 Aranya-cārin，意為『住在森林中的人』，指苦行僧）非常投合。後來，他想登上南嶽衡山，又北上拜見荊南節度使成汭。成汭起初對他非常禮遇，將他安置在龍興寺。當時，內翰（翰林學士）吳融被貶官，兩人相遇，經常往來討論佛法和詩歌。吳融為貫休寫了詩集序，時間是乾寧三年。不久，貫休被人誣陷，被荊南節度使驅逐到功安。在鬱悶中，他在硯臺上題詩說：『入匣始身安。』弟子勸他入蜀。當時，王建（前蜀的建立者和第一位統治者）正要圖謀篡位，招攬四方賢士，得到貫休非常高興，給予豐厚的禮遇和賞賜，賜號『禪月大師』。蜀主（王建）常常稱他為『得得來和尚』。當時，韋藹舉薦他的美名和擅長之處，用歌吟諷刺時事。
【English Translation】 English version: He visited the gates of officials, without presenting calling cards or pursuing worldly benefits, calling himself 'Xiaoyaozi' (逍遙子, The Unfettered One).
Biography of Guanhxiu (貫休) of Dongchan Temple in Chengdu Prefecture, Liang Dynasty (compiled by Chumo (處默) and Tanyu (曇域))
The monk Guanhxiu (貫休), styled Deyin (德隱), his lay surname was Jiang (姜), a native of Denggao in Lanxi, Jinhua. At the age of seven, his parents loved him dearly and sent him to He'an Temple in the county to study under Chan Master Yuanzhen (圓貞), becoming a novice. He recited a thousand characters of the 'Lotus Sutra' daily, and whatever he heard, he never forgot. He and Chumo (處默) were tonsured together and lived in adjacent courtyards. They often discussed poetry across the fence, composing verses and seeking matching couplets, which amazed all the monks who saw them. After receiving full ordination, his fame as a poet shook the times. He then went to Yuzhang (豫章, present-day Nanchang) to transmit the 'Lotus Sutra' and the 'Awakening of Faith', mastering their profound meanings and diligently lecturing on them. Wang Zao (王慥), the prefect of the prefecture, greatly respected him. The subsequent prefect, Jiang Gui (蔣瑰), established a repentance altar and appointed Guanhxiu (貫休) as the supervisor of the altar. In the early years of Qianning (乾寧, era name of the Tang Dynasty), he went to pay respects to Qian Liu (錢镠), the Wusu King of Wuyue (吳越, a regional state during the Five Dynasties and Ten Kingdoms period), presenting five poems, each with eight lines, which greatly pleased Qian Liu, who bestowed generous gifts upon him. Qian Liu established the 'Meritorious Service of Eliminating Falsehood', and the court honored him as a meritorious official. He then built a separate hall and erected a stele to record the names of the generals and officers who jointly pacified Yue (越, the region of Wuyue), and had Guanhxiu's poems engraved on the back of the stele, showing the great importance he placed on him. Guanhxiu (貫休) was skilled in small regular script and mastered the 'Six Canons of Painting'. He excelled in ink wash painting, and the likenesses he depicted were remarkable. He accepted an invitation from the Qiang family's pharmacy in Zhong'an Bridge to paint a hall of Arhats. It is said that every time he painted an Arhat, he would pray for a dream to receive the true appearance of the Arhat before completing the painting, which was different from the usual style. After this, he traveled to Yixian (黟縣) and Shexian (歙縣), becoming close to the Aranya-cārin (蘭阇梨, ascetic monk) of Tang'an Temple. Later, he desired to ascend Mount Heng (南嶽, one of the Five Great Mountains of China) and went north to visit Cheng Rui (成汭), the military governor of Jingnan (荊南, a Tang Dynasty military command). Cheng Rui initially treated him with great courtesy and housed him in Longxing Temple. At that time, Wu Rong (吳融), a Hanlin academician who had been demoted, met him, and they often discussed Buddhism and poetry. Wu Rong wrote a preface to Guanhxiu's collection of poems in the third year of Qianning. Soon after, Guanhxiu was falsely accused and expelled from Jingnan by Cheng Rui to Gong'an (功安). In his depression, he inscribed a poem on his inkstone, saying, 'Only when I am in the box can my body be at peace.' His disciples advised him to go to Shu (蜀, the region of Sichuan). At that time, Wang Jian (王建, founder of the Former Shu dynasty) was plotting to usurp the throne and was recruiting virtuous scholars from all directions. He was very pleased to have Guanhxiu and bestowed upon him generous gifts and honors, granting him the title 'Chan Master Zenyue' (禪月大師). The ruler of Shu (王建) often called him 'Monk Dede Lai' (得得來和尚). At that time, Wei Ai (韋藹) praised his beautiful name and talents, using songs and poems to satirize current affairs.
微隱存於教化。體調不下二李白賀也。至梁乾化二年終於所居。春秋八十一。蜀主慘怛一皆官葬。塔號白蓮。于城都北門外陞遷為浮圖。乃偽蜀乾德中。即梁乾化三年癸酉歲也。休能草聖出。弟子曇域。癸酉年集師文集。首安吳內翰序。域為後序。韋莊嘗贈詩曰。豈是為窮常見隔。只應嫌酒不相過。又廣成先生杜光庭相善。比鄉人也。休書跡好事者。傳號曰姜體是也。嘗睹休真相肥而矬。蜀宰相王鍇作贊。曇域戒學精微。篆文雄健。重集許慎說文。見行於蜀。有詩集。亞師之體也。
梁廬山雙溪院國道者傳
釋國道者。未知何許人也。器凝淳粹行敦高邁。塊然獨處翩翩在形器之上矣。參學收廣欲歇孤征。愛廬山秀異。誓隱淪以求其志。考筑草舍灌園植蔬。任山中居人揃取。或問其故。答曰。貧道無心而種無心而舍也。驗此見知實達道之上流矣。修睦僧正恒傾意奉重。詩贈國公云。入門空寂寂。真個出家兒。有行鬼不見。無心人謂癡。后終於院。葬于雙溪山原。有小浮圖焉。今以國字呼之。為名邪姓邪。未得詳焉。
梁泉州智宣傳
釋智宣。泉州人也。壯歲慕法。學義凈之為人也。輕生誓死欲游西域禮佛八塔。並求此方未流經法。以唐季結侶渡流沙。所至國土懷古尋師好奇徇異。聚梵夾求舍利
【現代漢語翻譯】 現代漢語譯本： 微妙之處隱藏在教化之中。他的書法風格不亞於李白和賀知章。在梁朝乾化二年，他在居住的地方去世，享年八十一歲。蜀主對此深感悲痛，全部以官方禮儀安葬了他，塔號為白蓮。在成都北門外，他被提升爲僧侶。那是偽蜀乾德年間，也就是梁朝乾化三年癸酉年。休能擅長草書，他的弟子是曇域。癸酉年，他們收集了姜休的文集，首先由安吳內翰寫了序，曇域寫了後序。韋莊曾經贈詩給他，說：『難道是因為貧窮才常見阻隔，只是因為嫌棄喝酒不相往來。』他還與廣成先生杜光庭關係很好，是同鄉。姜休的書法作品被愛好者稱為『姜體』。我曾經見過姜休的畫像，他身材肥胖矮小，蜀國宰相王鍇為他作了贊。曇域戒律精嚴，學問精深，篆書雄健有力。他重新整理了許慎的《說文》，在蜀地流傳。他有詩集，書法風格接近姜休。 梁廬山雙溪院國道者傳 釋國道者（Shi Guodao），不知道是哪裡人。他的品格凝練淳樸，行為敦厚高尚，像一塊石頭一樣獨自存在，超脫于形體之外。他參學廣泛，想要停止孤獨的修行。他喜愛廬山的秀麗奇異，發誓隱居以實現自己的志向。他考察后建造草舍，灌溉菜園，種植蔬菜，任憑山中的居民隨意取用。有人問他原因，他回答說：『貧道無心而種，無心而舍。』由此可見，他確實是通達大道的高人。修睦僧正（Xiumu Sengzheng）一直很敬重他，贈詩給國公（Guogong）說：『入門空寂寂，真個出家兒。有行鬼不見，無心人謂癡。』後來他去世在雙溪院，葬在雙溪山原，那裡有一座小塔。現在人們用『國』字來稱呼他，是他的名字還是姓氏，還不得而知。 梁泉州智宣傳 釋智宣（Shi Zhixuan），泉州人。年輕時仰慕佛法，學習義凈（Yijing）的行為，輕視生命，立誓要前往西域禮拜佛陀八塔，並尋求此地沒有流傳的經法。在唐朝末年，他結伴渡過流沙，每到一處都懷念古蹟，尋訪老師，好奇地探求不同的事物，收集梵文經典，尋求舍利。
【English Translation】 English version: The subtle is hidden in edification. His calligraphy style is no less than that of Li Bai (Li Bai) [a famous poet of the Tang Dynasty] and He Zhizhang (He Zhizhang) [another famous poet of the Tang Dynasty]. In the second year of Qianhua of the Liang Dynasty, he passed away at his residence, at the age of eighty-one. The ruler of Shu was deeply saddened by this and had him buried with full official honors. His pagoda was named White Lotus. Outside the north gate of Chengdu, he was promoted to a monk. That was during the Qiande period of the pseudo-Shu, which was the year Guiyou, the third year of Qianhua of the Liang Dynasty. Xiu Neng (Xiu Neng) was good at cursive script. His disciple was Tan Yu (Tan Yu). In the year Guiyou, they collected Jiang Xiu's (Jiang Xiu) literary works, with a preface written by An Wu Neihan (An Wu Neihan) and a postscript by Tan Yu. Wei Zhuang (Wei Zhuang) once gave him a poem, saying: 'Is it because of poverty that we are often separated, or is it just because we dislike drinking together and do not visit each other?' He was also on good terms with Guangcheng Xiansheng Du Guangting (Guangcheng Xiansheng Du Guangting), who was a fellow villager. Jiang Xiu's calligraphy works are called 'Jiang Style' by enthusiasts. I once saw a portrait of Jiang Xiu, who was fat and short. The Shu Prime Minister Wang Kai (Wang Kai) wrote a eulogy for him. Tan Yu was strict in discipline and profound in learning, and his seal script was vigorous and powerful. He reorganized Xu Shen's (Xu Shen)'s 'Shuowen' (Shuowen) [an ancient Chinese dictionary], which circulated in Shu. He has a collection of poems, and his calligraphy style is close to that of Jiang Xiu. Biography of Guodao (Guodao) of Shuangxi Temple on Mount Lu in the Liang Dynasty Shi Guodao (Shi Guodao) [a Buddhist monk], it is not known where he was from. His character was refined and pure, and his conduct was honest and noble. He existed alone like a stone, transcending physical form. He studied widely and wanted to stop his solitary practice. He loved the beauty of Mount Lu and vowed to live in seclusion to achieve his aspirations. After examining the area, he built a thatched hut, irrigated a vegetable garden, and planted vegetables, allowing the residents of the mountain to take them at will. Someone asked him why, and he replied, 'This poor monk plants without intention and gives away without intention.' From this, it can be seen that he was indeed a high-ranking person who had attained the Dao. Xiumu Sengzheng (Xiumu Sengzheng) [a high-ranking monk] always respected him and gave a poem to Guogong (Guogong) [a respectful title], saying: 'Entering the door is empty and silent, truly a monk. Those with intentions are not seen by ghosts, those without intention are called foolish.' Later, he passed away at Shuangxi Temple and was buried in the Shuangxi Mountain area, where there is a small pagoda. Now people call him by the name 'Guo', whether it is his name or surname, it is not yet known. Biography of Zhixuan (Zhixuan) of Quanzhou in the Liang Dynasty Shi Zhixuan (Shi Zhixuan) [a Buddhist monk], was from Quanzhou. In his youth, he admired the Dharma and learned from the conduct of Yijing (Yijing) [a famous Buddhist monk who traveled to India], disregarding his life and vowing to travel to the Western Regions to worship the eight pagodas of the Buddha and to seek the scriptures that had not been transmitted to this land. At the end of the Tang Dynasty, he crossed the quicksand with companions. Wherever he went, he cherished ancient sites, sought out teachers, curiously explored different things, collected Sanskrit scriptures, and sought relics.
。開平元年五月中達今東京。進辟支佛骨。並梵書多羅葉夾經律。宣壯歲而往還已衰耄矣。梁太祖新革唐命。聞宣回大悅宣賜分物。請譯將歸夾葉。於時干戈不遑此務也。
梁江陵府龍興寺齊己傳
釋齊己。姓胡。益陽人也。秉節高亮氣貌劣陋。幼而捐俗于大溈山寺。聰敏逸倫納圓品法。習學律儀而性耽吟詠。氣調清淡。有禪客自德山來述其理趣。己不覺神遊寥廓之場。乃躬往禮訊。既發解悟都亡眹跡矣。如是藥山鹿門護國。凡百禪林孰不參請。視其名利悉若浮雲矣。于石霜法會請知僧務。梁革唐命天下紛紜。於時高季昌稟梁帝之命攻逐雷滿。出渚宮已便為荊州留後。尋正受節度。迨乎均帝失御河東莊宗自魏府入洛。高氏遂割據一方。搜聚四遠名節之士。得齊之義豐南岳之己。以為筑金之始驗也。龍德元年辛巳中。禮己于龍興寺。凈院安置給其月俸。命作僧正。非所好也。其如閑辰靜夜多事篇章。乃作渚宮莫問篇十五章。以見意。且徇高之命耳。己頸有瘤贅時號詩囊。棲約自安破納擁身。枲麻纏膝。愛樂山水懶謁王侯。至有未曾將一字容易謁諸侯句。為狎華山隱士鄭谷詩相酬唱。卒有白蓮集行於世。自號衡岳沙門焉。
後唐靈州廣福寺無跡傳
釋無跡。姓史氏。朔方人也。當宣宗御宇佛法中
【現代漢語翻譯】 現代漢語譯本：開平元年五月，他抵達了當時的東京（今河南洛陽）。進獻了辟支佛骨（Pratyeka-buddha relic，一種獨自悟道的修行者遺骨）以及梵文書寫的貝葉經（palm-leaf scriptures）夾雜著經和律。宣壯年時前往，返回時已經衰老。梁太祖（朱溫）剛剛推翻唐朝的統治，聽到宣返回的訊息非常高興，賞賜了宣許多物品，並請他翻譯帶回的貝葉經。當時戰亂不斷，無暇顧及此事。
梁江陵府龍興寺齊己傳
釋齊己，姓胡，是益陽人。他品行高尚，但外貌醜陋。年幼時就在大溈山寺出家。他聰明敏捷，學習了圓品法（Yuanpin Dharma，佛教教義的一種分類），精通律儀，但性情喜愛吟詩作賦，文風清新淡雅。有禪宗僧人從德山來講述禪宗的理趣，齊己聽后，不自覺地神遊于空曠的境界。於是親自前往拜訪請教。一旦開悟，所有的痕跡都消失了。像藥山（Yaoshan）、鹿門（Lumen）、護國（Huguo）等寺院，凡是禪宗寺院，他沒有不參訪請教的。看待名利，都像浮雲一樣。在石霜（Shishuang）法會上，他被邀請擔任知僧務。梁朝取代唐朝，天下紛亂。當時高季昌（Gao Jichang）奉梁朝皇帝的命令攻打雷滿（Lei Man），從渚宮（Zhugong）出發后，就擔任了荊州留後，不久正式成為節度使。等到均王（Jun Prince）失去帝位，河東莊宗（Zhuangzong of Later Tang）從魏府進入洛陽，高氏就割據一方。蒐羅四方有名望和節操的人士，得到了齊己和義豐（Yifeng）、南嶽（Nanyue）的己（可能是指另一位僧人），認為這是筑金臺的開始。龍德元年辛巳年，在高季昌在龍興寺禮請齊己，在凈院安置他，並給予月俸，任命他為僧正，但這不是他所喜歡的。他經常在空閑的夜晚寫作詩歌，於是創作了《渚宮莫問篇》十五章，來表達自己的心意，也只是爲了順從高季昌的命令罷了。齊己的脖子上有個瘤子，當時人稱之為『詩囊』。他安於清貧的生活，穿著破舊的僧衣，用麻布纏繞膝蓋。喜愛山水，不願拜訪王侯。甚至有『未曾將一字容易謁諸侯』的詩句。與華山隱士鄭谷（Zheng Gu）互相唱和。最終有《白蓮集》流傳於世。自號衡岳沙門。
後唐靈州廣福寺無跡傳
釋無跡，姓史，是朔方人。當宣宗（Emperor Xuanzong of Tang）統治時期，佛法中
【English Translation】 English version: In the fifth month of the first year of Kaiping (開平元年), he arrived at what was then Dongjing (東京, present-day Luoyang, Henan). He presented the relics of a Pratyeka-buddha (辟支佛骨, one who attains enlightenment on their own) and palm-leaf scriptures (多羅葉夾經律) written in Sanskrit, containing both sutras and vinaya. Xuan went there in his prime and returned in his old age. Emperor Taizu of Liang (梁太祖, Zhu Wen) had just overthrown the Tang dynasty and was very pleased to hear of Xuan's return. He bestowed many gifts upon Xuan and requested him to translate the palm-leaf scriptures he had brought back. However, at that time, there was constant warfare, and there was no time for such matters.
Biography of Qiji of Longxing Temple in Jiangling Prefecture, Liang Dynasty
The monk Qiji (齊己), whose surname was Hu (胡), was a native of Yiyang (益陽). He possessed noble integrity but had an inferior appearance. He renounced the world at a young age at Dawei Mountain Temple (大溈山寺). He was intelligent and quick-witted, studied the Yuanpin Dharma (圓品法, a classification of Buddhist teachings), and was proficient in the Vinaya (律儀), but his nature was inclined towards composing poetry. His style was pure and elegant. A Chan monk from Deshan (德山) came and described the principles and interests of Chan Buddhism. Qiji unconsciously wandered in a vast and empty realm. Therefore, he personally went to pay respects and inquire. Once enlightened, all traces disappeared. He visited and consulted with various Chan monasteries such as Yaoshan (藥山), Lumen (鹿門), and Huguo (護國). He regarded fame and fortune as floating clouds. At the Shishuang (石霜) Dharma assembly, he was invited to serve as the administrator of monastic affairs. When the Liang dynasty replaced the Tang dynasty, the world was in turmoil. At that time, Gao Jichang (高季昌), under the command of the Liang emperor, attacked Lei Man (雷滿). After departing from Zhugong (渚宮), he became the military governor of Jingzhou (荊州). Soon after, he officially received the title of Jiedushi (節度使). When the Jun Prince (均王) lost his throne and Zhuangzong of Later Tang (河東莊宗) entered Luoyang from Wei Prefecture, the Gao family then established a separatist regime. They gathered men of renown and integrity from all directions, obtaining Qiji, Yifeng (義豐), and 'Ji' from Nanyue (南嶽) (possibly referring to another monk), considering this the beginning of building a golden platform. In the year Xinsi (辛巳) of the Longde era, Gao Jichang respectfully invited Qiji to Longxing Temple (龍興寺), provided him with accommodation in the Jingyuan (凈院), and gave him a monthly stipend, appointing him as the Sangha administrator (僧正), but this was not what he desired. He often composed poems in his free time, creating fifteen chapters of 'Don't Ask About Zhugong' (渚宮莫問篇) to express his intentions, merely complying with Gao Jichang's orders. Qiji had a tumor on his neck, which was then called the 'poetry bag'. He lived a simple life, wearing worn-out robes and wrapping his knees with hemp. He loved mountains and rivers and was reluctant to visit kings and nobles. He even had the line 'I have never easily used a single word to visit the nobles' in his poems. He corresponded with the Hua Mountain recluse Zheng Gu (鄭谷). Eventually, the 'White Lotus Collection' (白蓮集) was circulated in the world. He called himself a Shramana (沙門) of Heng Mountain (衡岳).
Biography of Wuji of Guangfu Temple in Lingzhou, Later Tang Dynasty
The monk Wuji (無跡), whose surname was Shi (史), was a native of Shuofang (朔方). During the reign of Emperor Xuanzong of Tang (宣宗), within Buddhism
興。大中九年年正十三決志舍家。投白草院法空大師為弟子。操執密縝拂攘囂塵。咸通三年用賓于京室。得戒度于西明寺矣。凡於百藝悉愿游焉。慕定林威能畫戴安道能琴。我則講貫之餘兼而綜習。先是唐恒夫嘗作鎮朔方。後於輦下相遇。以家僧之禮待焉。蓋知言行相高復能唱導。聞恒夫白兩街功德使。請隸西明寺。旋屬懿宗皇帝于鳳翔法門寺迎真身。右宣副使張思廣。奏跡充乎贊導。悅懌上心宣賚稠厚。光啟中傳授佛頂熾盛光降諸星宿吉祥道場法歸本府。府帥韓公聞其堪消分野之災。乃于鞠場。結壇修飾。而多感應。景福中太尉韓公創修廣福寺。奏跡住持。皆以律范繩之。塞垣間求戒者必請為力生焉。梁乾化丙子歲中書令韓公洙。奏署師號曰鴻遠歟。後唐同光三年乙酉歲四月一日坐終於丈室。筋骨如生風神若在。蕃漢之人觀禮稱歎曰。昔至德中當府龍興寺有高士辯才坐亡。遂漆布之。乾寧元年府帥舉奏。敕謚曰能覺。今跡師可不異時而同事哉。中書令韓公命工布漆焉。莊宗朝軍府從事薛昭紀為碑頌德云。
後唐明州國寧寺𧦬光傳
釋𧦬光。字登封。姓吳氏。永嘉人也。唐史官左庶子兢之裔孫也。幼舍家于陶山寺剃度。居必介然不與常人交雜。好自標遇慢易緇流。多作古調詩。苦僻寡味。得句時有得色。
【現代漢語翻譯】 現代漢語譯本： 興（Xing，人名）。在大中九年（公元855年）年僅十三歲時，就立志離開家庭，投奔白草院的法空大師（Fakong Dashi）做弟子。他操持事務嚴謹細緻，拂去塵囂。咸通三年（公元862年）被引薦到京城，在西明寺受戒。他對各種技藝都願意涉獵。仰慕定林（Dinglin）的威能，戴安道（Dai Andao）的繪畫才能和琴藝。我在講經說法之餘，也兼而學習這些技藝。先前，唐恒夫（Tang Hengfu）曾任鎮守朔方（Shuofang）的將領，後來在京城相遇，他以對待自家僧人的禮節來對待我。大概是因為他了解我的言行與修為相符，又能引導教化。唐恒夫向兩街功德使稟告，請求我隸屬於西明寺。不久，懿宗皇帝在鳳翔法門寺迎請佛祖真身，右宣副使張思廣（Zhang Siguang）上奏我的事蹟，認為我足以勝任贊導的工作。皇帝非常高興，賞賜豐厚。光啟年間，我將傳授佛頂熾盛光降諸星宿吉祥道場法（Foding Chisheng Guang Jiang Zhu Xingxiu Jixiang Daochang Fa）的法事帶回本府。府帥韓公（Han Gong）聽說此法能消除分野之災，便在鞠場（Cuju court）結壇修飾，祈求感應，果然靈驗。景福年間，太尉韓公（Han Gong）建立廣福寺，上奏朝廷讓我擔任住持，並用戒律來約束寺院。邊塞一帶求戒的人，必定請我幫忙。梁乾化丙子年（公元916年），中書令韓公洙（Han Gongzhu）上奏朝廷，授予我『鴻遠』的師號。後唐同光三年乙酉年（公元925年）四月一日，我在丈室中坐化圓寂。筋骨如生，風采神韻宛如還在。蕃漢之人觀禮后都稱讚說：『以前至德年間，當府的龍興寺有高僧辯才（Biancai）坐化，於是用漆布包裹他的遺體。乾寧元年，府帥上奏朝廷，敕謚為能覺（Nengjue）。如今跡師（Ji Shi）的事蹟，難道不是與前人異時而同嗎？』中書令韓公（Han Gong）命工匠用布漆包裹我的遺體。莊宗朝軍府從事薛昭紀（Xue Zhaoji）為我撰寫碑文頌揚功德。
後唐明州國寧寺𧦬光傳（Guo Ning Si 𧦬 Guang Zhuan）
釋𧦬光（Shi 𧦬 Guang），字登封（Dengfeng），姓吳（Wu），是永嘉（Yongjia）人。是唐朝史官左庶子吳兢（Wu Jing）的後代。年幼時在陶山寺（Taoshan Si）出家剃度。居住時必定潔身自好，不與常人交往。喜歡自命不凡，輕視僧人。經常創作古調詩，但苦澀偏僻，沒什麼味道。得到佳句時，便沾沾自喜。
【English Translation】 English version: Xing (personal name). In the ninth year of Dazhong (855 AD), at the young age of thirteen, he resolved to leave his family and join Master Fakong (Fakong Dashi) of Baicao Temple as a disciple. He handled affairs meticulously and diligently, sweeping away worldly distractions. In the third year of Xiantong (862 AD), he was recommended to the capital and received ordination at Ximing Temple. He was willing to dabble in various arts. He admired the power of Dinglin, and the painting and musical talents of Dai Andao. In addition to lecturing on scriptures, I also studied these skills. Previously, Tang Hengfu had served as the general guarding Shuofang, and later met in the capital, he treated me with the courtesy of his own family monk. Probably because he understood that my words and deeds matched my cultivation, and that I could guide and teach. Tang Hengfu reported to the merit officials of the two streets, requesting that I be affiliated with Ximing Temple. Soon, Emperor Yizong welcomed the true body of the Buddha at Famen Temple in Fengxiang, and Zhang Siguang, the Deputy Envoy of the Right, reported my deeds, believing that I was qualified for the work of praise and guidance. The emperor was very pleased and bestowed generous rewards. During the Guangqi period, I brought the Dharma service of transmitting the Foding Chisheng Guang Jiang Zhu Xingxiu Jixiang Daochang Fa back to this prefecture. The prefect Han Gong heard that this Dharma could eliminate the disasters of the divisions of the stars, so he built an altar and decorated it in the Cuju court, praying for response, and it was indeed effective. During the Jingfu period, Grand Commandant Han Gong founded Guangfu Temple and奏跡ed to the court to let me serve as the abbot, and used precepts to restrain the temple. Those who sought ordination in the border areas would definitely ask me for help. In the year of Bingzi in the Qianhua period of the Liang Dynasty (916 AD), Han Gongzhu, the Grand Secretary of the Central Secretariat,奏跡ed to the court and granted me the title of 'Hongyuan'. On the first day of the fourth month of the year Yiyou in the third year of Tongguang of the Later Tang Dynasty (April 1, 925 AD), I passed away peacefully in my room. My muscles and bones were as if alive, and my demeanor was as if still present. The people of Fan and Han praised after watching the ceremony, saying: 'In the past, during the Zhide period, the Longxing Temple in this prefecture had a high monk, Biancai, who passed away peacefully, so his body was wrapped in lacquered cloth. In the first year of Qianning, the prefect奏跡ed to the court and was posthumously named Nengjue. Isn't the story of Master Ji now a similar event happening at a different time?' Han Gong, the Grand Secretary of the Central Secretariat, ordered craftsmen to wrap my body in lacquered cloth. Xue Zhaoji, who was engaged in military affairs in the Zhuangzong Dynasty, wrote an inscription for me to praise my merits.
Biography of 𧦬 Guang of Guoning Temple in Mingzhou, Later Tang Dynasty (Guo Ning Si 𧦬 Guang Zhuan)
釋𧦬 Guang (Shi 𧦬 Guang), styled Dengfeng, with the surname Wu, was a native of Yongjia. He was a descendant of Wu Jing, the Left Secretary of the Ministry of Rites in the Tang Dynasty. He left home at a young age and was tonsured at Taoshan Temple. He was sure to keep himself clean and not mix with ordinary people. He liked to be self-important and looked down on monks. He often wrote poems in ancient styles, but they were bitter and unpopular, with little taste. When he got a good line, he would be complacent.
長於草隸。聞陸希聲謫宦于豫章。光往謁之。陸恬靜而傲氣居於舟中。凡多回投刺且不之許接。一日設方計干謁。與語數四。苦祈其草法。而授其五指撥鐙訣。光書體當見酋健。轉腕回筆非常所知。乃西上昭宗詔對御榻前書。賜紫方袍。后謁華帥韓建。薦號曰廣利。自華下歸故鄉。謁武肅王錢氏。以客禮延之。而性畔岸弗愜王情。乃歸甬東終焉。有文集知音者所貴。出筆法弟子從瑰。溫州僧正智琮。皆得墨訣。有朝賢贈歌詩。吳內翰融羅江東隱等五十家僅成一集。時四明太守仰詮素重光高蹈。躬為喪主理命令葬。后三年準西域焚之發棺儼若生相。髭發爪皆長。茶毗收舍利起小塔焉。則後唐長興中也。
晉宣州自新傳
釋自新。姓孫氏。臨淄人也。濯戒尋師曾無懈廢。聞膺禪師化被鐘陵。往參問焉。從云居長往。回錫嘗隱廣德山中。屬兩浙文穆王錢氏率吏士躬征苑陵入山寺。群僧皆竄。唯新晏如。問曰。何不避乎。對曰。東西俱是賊。令老僧去何處逃避。王驚其訐直。回戈遣歸。見武肅王問之言無所屈加之高行。造應瑞院居之。假號曰廣現大師。初新嘗入宣城山採藥。穿洞深去。始則闇昧。尋見日分明。行僅數里。洞側有別竅溪水泛泛。然隈一大松枝下有草菴。一僧雪眉擁納坐禪。旁有一磬火器。新擊磬遂
【現代漢語翻譯】 現代漢語譯本： 他擅長草書和隸書。聽說陸希聲被貶官到豫章（今江西省南昌市），釋光前去拜訪他。陸希聲性情恬淡而傲慢，住在船上，很多人投遞名片拜訪，他都不允許接見。釋光想方設法求見，與他交談了幾次，苦苦哀求學習草書的技法，陸希聲便傳授給他『五指撥鐙訣』。釋光的書法因此顯得遒勁有力，轉腕回筆的技巧非常人所能知。後來他西上長安，昭宗皇帝下詔讓他在御榻前書寫，賜予他紫色方袍。之後他拜見華州節度使韓建，韓建推薦他，稱他為『廣利』。從華州回到故鄉后，他拜見武肅王錢镠，錢镠以客人的禮節招待他。但他性格乖張，不合錢镠的心意，於是回到甬東（今浙江省寧波市）終老。他有文集，被懂得欣賞的人所珍視。他的筆法傳給了弟子從瑰和溫州僧正智琮，他們都得到了墨法的真諦。有朝廷的賢士贈送歌詩，吳內翰融和羅江東隱等五十家，勉強成了一集。當時四明（今浙江省寧波市）太守仰詮一向看重釋光的高尚品德，親自主持喪事，料理後事，命令安葬。三年後，按照西域的習俗火化，打開棺材，他的容貌就像活著一樣，鬍鬚、頭髮、指甲都長長了。火化后收取捨利，建造小塔供奉，那是後唐長興年間的事情。 晉宣州自新傳 釋自新，姓孫，是臨淄（今山東省淄博市）人。他認真地齋戒，尋找老師，從不懈怠。聽說膺禪師在鐘陵（今江西省南昌市）教化眾生，便前去參拜請教。他跟隨云居禪師長久修行，回到家鄉后，曾經隱居在廣德山中。當時兩浙文穆王錢元瓘率領官吏士兵親自征討苑陵，進入山寺，僧人們都逃走了，只有釋自新安然不動。錢元瓘問他：『你為什麼不躲避？』釋自新回答說：『東西兩邊都是賊寇，讓老僧我往哪裡逃？』錢元瓘驚訝於他的直率，便調轉軍隊讓他回去，並拜見了武肅王錢镠，對他的評價沒有絲毫誇大，讚揚他的高尚品行。錢镠建造應瑞院讓他居住，並賜予他『廣現大師』的稱號。當初，釋自新曾經進入宣城山採藥，進入一個很深的洞穴。起初一片黑暗，後來逐漸見到陽光，走了幾里路，洞穴旁邊有一個小洞，溪水潺潺流淌。在一個大的松樹枝下，有一個草菴，一位眉毛雪白的僧人擁著坐墊在禪坐。旁邊有一個磬和火器。釋自新敲擊磬，那位僧人便睜開了眼睛。
【English Translation】 English version: He excelled in cursive and clerical scripts. Hearing that Lu Xisheng had been demoted to Yuzhang (present-day Nanchang, Jiangxi Province), Shi Guang went to visit him. Lu Xisheng was tranquil and arrogant, residing on a boat, and refused to meet many who sent in their cards. One day, Shi Guang devised a plan to seek an audience, speaking with him several times and earnestly begging to learn his cursive script techniques. Lu Xisheng then taught him the 'Five-Finger Stirrup Technique'. Shi Guang's calligraphy thus became vigorous and powerful, with wrist movements and brushstrokes that were beyond the understanding of ordinary people. Later, he went west to Chang'an, where Emperor Zhaozong summoned him to write before the imperial couch, bestowing upon him a purple kasaya. Afterwards, he visited Han Jian, the military governor of Hua Prefecture, who recommended him, calling him 'Guangli'. After returning to his hometown from Hua Prefecture, he visited King Qians of Wuyue, who treated him with the courtesy due to a guest. However, his rebellious nature displeased the king, so he returned to Yongdong (present-day Ningbo, Zhejiang Province) and spent the rest of his life there. He had a collection of writings, which was valued by those who appreciated it. His calligraphy techniques were passed on to his disciples Cong Gui and the monk-official Zhicong of Wenzhou, both of whom attained the essence of ink techniques. Court officials presented poems in his honor, and fifty families, including Wu Neihan Rong and Luo Jiangdong Yin, barely managed to compile a collection. At that time, Yang Quan, the prefect of Siming (present-day Ningbo, Zhejiang Province), who had always respected Shi Guang's lofty character, personally presided over the funeral, managed the affairs, and ordered the burial. Three years later, according to the customs of the Western Regions, he was cremated. Upon opening the coffin, his appearance was as if he were still alive, with his beard, hair, and nails all grown long. After cremation, his relics were collected, and a small pagoda was built to enshrine them. This occurred during the Changxing era of the Later Tang Dynasty. Biography of Zixin of Xuanzhou, Jin Dynasty The monk Zixin, whose surname was Sun, was a native of Linzi (present-day Zibo, Shandong Province). He diligently observed precepts and sought teachers, never slacking off. Hearing that Chan Master Ying was teaching and transforming beings in Zhongling (present-day Nanchang, Jiangxi Province), he went to pay his respects and seek instruction. He followed Chan Master Yunju for a long time of practice. After returning to his hometown, he once lived in seclusion in Guangde Mountain. At that time, King Qian Yuanguan of Wuyue led officials and soldiers to personally conquer Yuanling, entering the mountain temple. The monks all fled, but only Zixin remained calm and unmoved. Qian Yuanguan asked him, 'Why don't you flee?' Zixin replied, 'Both east and west are bandits, where can this old monk escape to?' Qian Yuanguan was surprised by his frankness, so he turned his troops around and allowed him to return, and met King Qian Liu, praising his noble conduct without any exaggeration. Qian Liu built Yingrui Temple for him to reside in, and bestowed upon him the title 'Grand Master Guangxian'. Initially, Zixin once entered Xuancheng Mountain to gather herbs, entering a very deep cave. At first, it was dark, but later he gradually saw sunlight, and after walking for a few miles, there was a small cave beside the cave, with a stream flowing gently. Under a large pine branch, there was a thatched hut, and a monk with snow-white eyebrows was sitting in meditation, embracing a cushion. Beside him were a chime stone and a fire-making tool. Zixin struck the chime stone, and the monk opened his eyes.
開目。驚曰。嘻師何緣至此。乃陳行止。揖坐取石。敲火煎茗。香味可愛。日將夕矣僧讓庵令新宿。顧其僧上松巔大巢內聞念法華經。聲甚清亮。逡巡又咄罵云。此群畜生毛類何苦生人恐怖。速歸林薄不宜輒出。叱去。新窺之乃虎豹弭耳而去。明日謂其僧曰。愿在此侍巾屨。僧曰。自居此地百見草枯。四絕人煙非師棲息處。又問。莫饑否。相引溪畔有稻百餘穗。收谷手挪三匊黃梁。挑野蔬和煮與食。后遣回去。送至洞口曰。相遇非偶然也。所食茶與菜糜師平生不乏食矣。遂遵路回本院。已月餘日。命同好再往尋之失洞軌跡。后在浙中充寶塔寺主。以天福中卒于住寺。年八十餘。今影在冷水灣前小院存焉。
漢杭州耳相院行修傳
釋行修。俗姓陳。泉州人也。少投北巖院出家。小心受課誦唸克勤。十三削髮。往長樂府戒壇受上品律儀。年始十八參雪峰山存禪師。隨眾請問。未知詮旨。辭存師言入浙去。存曰。與汝理定容儀。令彼二人睹相發心。遂指其耳曰。輪郭幸長垂珰猶短。吾為汝伸之。雙手平曳登即及肩。如是者三。自此長垂見者舉目。後唐天成二年丁亥歲入浙中。傾城瞻望檀施紛紛。遂構室于西關高峰。為其宴息。后郁成大院。修別無舉唱默默而坐。人問唯笑而止。士女牽其耳交結于頤下。杭人號長
【現代漢語翻譯】 現代漢語譯本： 開目，驚異地說：『嘻！師父您怎麼會到這裡來？』於是陳述了自己的行程，行禮後坐下，取石塊敲擊生火煮茶，香味令人喜愛。眼看太陽快要落山了，僧人讓他在庵里住宿。他看見僧人登上松樹頂端的大鳥巢里，聽到唸誦《法華經》的聲音，聲音非常清晰響亮。過了一會兒，又呵斥罵道：『這些畜生毛類，何苦要讓人感到恐怖？快點回到林子里去，不應該隨便出來。』呵斥過後，他偷偷窺視，原來是老虎和豹子都收斂了耳朵離開了。第二天，他對僧人說：『我願意在這裡侍奉您。』僧人說：『我居住在這裡已經很久了，眼見草木枯萎，四處沒有人煙，不是你居住的地方。』又問他：『餓了嗎？』僧人領他到溪邊，那裡有稻子一百多穗。僧人收割穀子，用手搓出三小捧黃米，採摘野菜一起煮給他吃。後來送他回去，送到洞口時說：『我們相遇並非偶然。你所吃的茶和菜粥，會讓你一生不愁吃喝。』於是他沿著路回到本院。已經過了一個多月。他命同好再次前去尋找，卻失去了洞穴的軌跡。後來他在浙中擔任寶塔寺的住持，在天福年間圓寂于寺中，享年八十多歲。現在的畫像在冷水灣前的小院裡儲存著。
漢杭州耳相院行修傳
釋行修（釋：佛教僧侶的尊稱；行修：僧人的法號），俗姓陳，是泉州人。年少時到北巖院出家，小心謹慎地接受功課，誦經唸佛非常勤奮。十三歲剃度，前往長樂府戒壇受上品律儀。十八歲時參拜雪峰山存禪師（雪峰山：山名；存禪師：禪師的法號），跟隨大眾請教問題，但未能理解禪師的旨意。於是向存禪師告辭，說要前往浙江。存禪師說：『我為你整理儀容，讓那兩個人看到你的相貌而發心。』於是指著他的耳朵說：『輪廓很幸運地長而下垂，只是耳垂還不夠長。我為你拉長它。』用雙手平著拉，立刻拉到肩膀。像這樣做了三次。從此以後，他的耳朵變得很長，見到的人都注目觀看。後唐天成二年丁亥年，他前往浙江，全城的人都瞻仰觀看，紛紛佈施。於是他在西關高峰建造房屋，作為他宴息的地方。後來發展成為大院。行修（行修：僧人的法號）沒有其他的舉動，只是默默地坐著。人們問他問題，他只是笑著不說話。士人和女子拉著他的耳朵，交結在下巴下面。杭州人稱他為長耳（長耳：對行修的稱呼）。 English version: He opened his eyes and exclaimed in surprise, 'Oh! Master, how did you come here?' Then he recounted his journey, bowed, and sat down. He took a stone, struck it to make a fire, and brewed tea. The fragrance was delightful. As the sun was about to set, the monk asked him to stay overnight at the hermitage. He saw the monk climb to the top of a pine tree into a large bird's nest, and heard the sound of reciting the Lotus Sutra (Lotus Sutra: a central text of Mahayana Buddhism), which was very clear and loud. After a while, he scolded and cursed, saying, 'These animalistic creatures, why do you cause such terror to people? Quickly return to the forest and do not come out casually!' After the scolding, he secretly peeked and saw that the tigers and leopards had lowered their ears and left. The next day, he said to the monk, 'I wish to serve you here.' The monk said, 'I have lived here for a long time, witnessing the withering of grass and trees, and there is no human habitation. This is not a place for you to reside.' He then asked him, 'Are you hungry?' The monk led him to the stream, where there were more than a hundred ears of rice. The monk harvested the grain, rubbed three handfuls of yellow millet with his hands, and picked wild vegetables to cook with it for him to eat. Later, he sent him back, saying at the entrance of the cave, 'Our meeting is not accidental. The tea and vegetable porridge you have eaten will ensure that you will never lack food in your life.' So he followed the road back to his original temple. More than a month had passed. He ordered his friends to go and look for him again, but they lost track of the cave. Later, he served as the abbot of Baota Temple in Zhejiang, and passed away in the temple during the Tianfu era, at the age of eighty-plus. His portrait is now preserved in the small courtyard in front of Lengshui Bay.
The Biography of Xingxiu of Erxiang Temple in Hangzhou
釋 Xingxiu (釋: a respectful title for Buddhist monks; Xingxiu: the monk's Dharma name), whose secular surname was Chen, was a native of Quanzhou. In his youth, he went to Beiyan Temple to become a monk, carefully accepting his lessons and diligently reciting scriptures. At the age of thirteen, he shaved his head and went to the ordination platform in Changle Prefecture to receive the highest precepts. At the age of eighteen, he visited Zen Master Cun of Xuefeng Mountain (Xuefeng Mountain: name of a mountain; Cun Zen Master: the Zen master's Dharma name), and followed the crowd to ask questions, but he did not understand the Zen master's meaning. So he bid farewell to Zen Master Cun, saying that he was going to Zhejiang. Zen Master Cun said, 'I will arrange your appearance so that those two people will be inspired to develop their minds when they see your appearance.' Then he pointed to his ears and said, 'The outline is fortunately long and drooping, but the earlobes are still not long enough. I will stretch them for you.' He pulled them flat with both hands, and they immediately reached his shoulders. He did this three times. From then on, his ears became very long, and those who saw them gazed at them. In the second year of the Tiancheng era of the Later Tang Dynasty, the year of Dinghai, he went to Zhejiang, and the whole city looked up to him and made offerings. So he built a house on Gaofeng in Xiguan as a place for him to rest. Later, it developed into a large courtyard. Xingxiu (Xingxiu: the monk's Dharma name) had no other actions, but sat silently. When people asked him questions, he only smiled and did not speak. Scholars and women pulled his ears, intertwining them under his chin. The people of Hangzhou called him Long Er (Long Er: a nickname for Xingxiu, meaning 'Long Ears').
【English Translation】 English version: He opened his eyes and exclaimed in surprise, 'Oh! Master, how did you come here?' Then he recounted his journey, bowed, and sat down. He took a stone, struck it to make a fire, and brewed tea. The fragrance was delightful. As the sun was about to set, the monk asked him to stay overnight at the hermitage. He saw the monk climb to the top of a pine tree into a large bird's nest, and heard the sound of reciting the Lotus Sutra (Lotus Sutra: a central text of Mahayana Buddhism), which was very clear and loud. After a while, he scolded and cursed, saying, 'These animalistic creatures, why do you cause such terror to people? Quickly return to the forest and do not come out casually!' After the scolding, he secretly peeked and saw that the tigers and leopards had lowered their ears and left. The next day, he said to the monk, 'I wish to serve you here.' The monk said, 'I have lived here for a long time, witnessing the withering of grass and trees, and there is no human habitation. This is not a place for you to reside.' He then asked him, 'Are you hungry?' The monk led him to the stream, where there were more than a hundred ears of rice. The monk harvested the grain, rubbed three handfuls of yellow millet with his hands, and picked wild vegetables to cook with it for him to eat. Later, he sent him back, saying at the entrance of the cave, 'Our meeting is not accidental. The tea and vegetable porridge you have eaten will ensure that you will never lack food in your life.' So he followed the road back to his original temple. More than a month had passed. He ordered his friends to go and look for him again, but they lost track of the cave. Later, he served as the abbot of Baota Temple in Zhejiang, and passed away in the temple during the Tianfu era, at the age of eighty-plus. His portrait is now preserved in the small courtyard in front of Lengshui Bay. The Biography of Xingxiu of Erxiang Temple in Hangzhou 釋 Xingxiu (釋: a respectful title for Buddhist monks; Xingxiu: the monk's Dharma name), whose secular surname was Chen, was a native of Quanzhou. In his youth, he went to Beiyan Temple to become a monk, carefully accepting his lessons and diligently reciting scriptures. At the age of thirteen, he shaved his head and went to the ordination platform in Changle Prefecture to receive the highest precepts. At the age of eighteen, he visited Zen Master Cun of Xuefeng Mountain (Xuefeng Mountain: name of a mountain; Cun Zen Master: the Zen master's Dharma name), and followed the crowd to ask questions, but he did not understand the Zen master's meaning. So he bid farewell to Zen Master Cun, saying that he was going to Zhejiang. Zen Master Cun said, 'I will arrange your appearance so that those two people will be inspired to develop their minds when they see your appearance.' Then he pointed to his ears and said, 'The outline is fortunately long and drooping, but the earlobes are still not long enough. I will stretch them for you.' He pulled them flat with both hands, and they immediately reached his shoulders. He did this three times. From then on, his ears became very long, and those who saw them gazed at them. In the second year of the Tiancheng era of the Later Tang Dynasty, the year of Dinghai, he went to Zhejiang, and the whole city looked up to him and made offerings. So he built a house on Gaofeng in Xiguan as a place for him to rest. Later, it developed into a large courtyard. Xingxiu (Xingxiu: the monk's Dharma name) had no other actions, but sat silently. When people asked him questions, he only smiled and did not speak. Scholars and women pulled his ears, intertwining them under his chin. The people of Hangzhou called him Long Er (Long Er: a nickname for Xingxiu, meaning 'Long Ears').
耳和尚。以乾祐三年庚戌歲十一月示疾。動用如平時。以三月中夜坐終。檀越弟子以漆布。今亦存焉后寄夢睦州刺史陳榮曰。吾坐下未完。檢之元不漆布。重加工焉。
宋宜陽柏閣小宗淵傳
釋宗淵。姓宮氏。高密人也。幼通經籍察慧若神。忽愿出家于東萊北禪院。后參學江表岳中祖師勝友。資神潤己往造實歸。僻好吟詩于荊楚間。嘗師學于齊己之體。自言緣情在品物流形之外。覽天下山川且曰。步仞之丘巨獸無以隱其軀。愛宜陽柏閣山居之以求其志。其孤潔耿介凡俗不可造次而見。日別持觀音支品。蓋曾有善相人。言淵促齡。勉令受持普門品也。至太平興國五年十月。預言終期。令水土作坐如鹿頂形。連促木工。明日齋時要用。至是果坐終焉。鄉人無遠近皆來焚香設拜。當年遷小塔于寶云寺之山原。年八十三。有洛西集著挽辭五十首。一云。舉世應無百歲人。百年終作冢中塵。余今八十有三也。自作哀歌送此身。紙衣一襲葬焉。后開發神色宛然。弟子淡然奉明葬之於巖穴之中矣。
論曰。太極是生兩儀。兩儀生萬物。絪缊而出。鼓動而萌。由庶類以蚩蚩稟自然而歷歷。自然者道。道惟本心。心無不通。通物之理之謂道也。道其不一。蕃息流形。若究天倪物亦惟一。幹一也。坤一也。殆乎因動成變
【現代漢語翻譯】 現代漢語譯本： 耳和尚，在乾祐三年庚戌年十一月示現疾病，日常起居如常。同年三月中夜裡坐化圓寂。信徒弟子們用漆布包裹其遺體，至今仍儲存著。後來（耳和尚）寄夢給睦州刺史陳榮說：『我坐化用的坐具尚未完成，檢查一下，原來沒有漆布，重新加工一下。』
宋代宜陽柏閣小宗淵的傳記
釋宗淵，姓宮，是高密人。年幼時就精通經書，聰慧如同神童。忽然發願出家，在東萊北禪院剃度。後來參學于江表岳中的祖師勝友，憑藉天賦和後天的滋養，最終迴歸真我。他喜歡在荊楚一帶吟詩作賦，曾經學習齊己的詩風，自認為情感寄託于品物流形之外。他遊覽天下山川時曾說：『小土堆也能隱藏巨大的野獸。』他喜愛宜陽柏閣的山居生活，以此來追求自己的志向。他孤高耿介，凡夫俗子難以輕易見到他。他每天誦持觀音支品，因為曾經有善於相面的人說宗淵壽命不長，勸他受持《普門品》。到了太平興國五年十月，他預先告知圓寂的日期，讓工匠用水和泥土製作成鹿頂形狀的坐具，並連續催促木工，說第二天齋飯時要用。到了那天，果然坐化圓寂。鄉里無論遠近都來焚香禮拜。當年將他的小塔遷到寶云寺的山原。享年八十三歲。著有《洛西集》，其中有挽辭五十首。其中一首說：『世上應無百歲人，百年終作冢中塵。我今八十有三也，自作哀歌送此身。』用一件紙衣安葬了他。後來打開墓穴，他的神色宛然如生。弟子淡然恭敬地將他安葬在巖穴之中。
評論說：太極產生陰陽兩儀，陰陽兩儀產生萬物。天地之氣交合而產生，鼓動而萌發。萬物都以各自的方式存在，稟賦自然而各不相同。自然就是道，道在於本心。心無所不通，通曉萬物之理就叫做道。道不是單一不變的，而是繁衍滋息，流變顯形。如果探究事物的本源，萬物歸根結底都是一。天道是統一的，地道也是統一的。大概是因為運動變化而產生了各種現象。
【English Translation】 English version: Monk Er, showed signs of illness in November of the Gengxu year of the Qianyou reign (958 AD), but his daily activities were as usual. He passed away in a seated position in the middle of the night in March of the same year. His lay disciples wrapped his body in lacquered cloth, which is still preserved today. Later, (Monk Er) appeared in a dream to Chen Rong, the prefect of Muzhou, saying: 'The seat I used for my passing is not yet complete. Check it; it turns out there is no lacquered cloth. Please have it reworked.'
Biography of Shi Zongyuan of Baige Xiaozong in Yiyang, Song Dynasty
Shi Zongyuan, whose surname was Gong, was a native of Gaomi. He was proficient in scriptures from a young age, and his intelligence was like that of a prodigy. He suddenly vowed to leave home and was tonsured at the Beichan Monastery in Donglai. Later, he studied with the ancestral master and virtuous friend in Yuezhong, Jiangbiao, and with his innate talent and acquired nourishment, he eventually returned to his true self. He enjoyed composing poetry in the Jingchu area and once studied the style of Qi Ji, claiming that his emotions were placed beyond the realm of physical forms. When he traveled the mountains and rivers of the world, he said: 'Even a small mound can hide a huge beast.' He loved living in the mountains of Baige in Yiyang, seeking his aspirations there. He was solitary and upright, and ordinary people could not easily see him. He recited the Guanyin branch of scriptures every day because a skilled physiognomist once said that Zongyuan would not live long and advised him to uphold the 'Universal Gate Chapter'. In October of the fifth year of the Taiping Xingguo reign (980 AD), he foretold the date of his passing and had craftsmen make a seat in the shape of a deer's head with water and soil, urging the carpenters to hurry, saying it would be needed for the vegetarian meal the next day. On that day, he indeed passed away in a seated position. People from near and far in the village came to burn incense and pay their respects. In the same year, his small pagoda was moved to the mountain plain of Baoyun Temple. He lived to be eighty-three years old. He authored the 'Luoxi Collection', which included fifty elegies. One of them said: 'There should be no one in the world who lives to be a hundred years old; after a hundred years, they will eventually become dust in the tomb. I am now eighty-three years old, and I write this lament to send off my body.' He was buried in a paper robe. Later, when the tomb was opened, his expression was as if he were still alive. His disciple Danran respectfully buried him in a cave.
Commentary: The Taiji (Great Ultimate) generates the two Y儀 (yin and yang), and the two Y儀 generate all things. The qi of heaven and earth combine to produce and stir to sprout. All things exist in their own way, endowed with nature and distinct from each other. Nature is the Dao (the Way), and the Dao lies in the original mind. The mind is all-pervasive, and understanding the principles of all things is called the Dao. The Dao is not singular and unchanging, but rather proliferates, nourishes, flows, and manifests. If we investigate the origin of things, all things ultimately return to one. The way of heaven is unified, and the way of earth is also unified. It is probably because of movement and change that various phenomena arise.
以變。求占則生象不一歟。至如鳥獸交氣草木構精。或用其牡而疏其雄。或同乎根。而異乎實。鱷飛似鳥橘移成枳。交玃為傖羽嘉生鳳。若此之倫物類糅錯之所致也。雜之時大矣哉。事有重䝯物有紛綸。乃彰雜名非一。名而統盡。故曰。義雖博則知可以一名舉也。昔梁傳中立篇第十曰唱導也。蓋取諸經中此諸菩薩皆唱導之首之義也。唱者固必有和乎。導者固必有達者。終南釋氏觀覽此題。得在乎歌贊表宣。失在乎兼才別德也。譬若別均天分重賦全才虎雙翼而飛鷹四足而擊也。於是建立雜篇包藏眾德。何止聲表無所不容。或曰。續傳改作名題自何稽古。通曰。像班孟堅加九流中雜流也。如其立教。如其為人。匪獨陰陽不專刑律。或兼名墨或涉縱橫。則可目之為雜家流也。漢書有變拾太史公之遺。澄照建題正樑慧皎之僻。或曰。胡不聞楊子云疾其雜乎。通曰。彼惡夫淮南太史公不宗孔而無純德耳。此則應雜而雜斷無雜咎歟。今作傳者若游夏焉。觀其起隱終哀。何敢措一辭也。或曰。何忽變唱導成聲德耶。通曰。聲之用大矣哉。良以諸佛剎土偏用一塵以為警悟。唯忍土最尚音聲。行為佛事。及觀音說圓通。世尊稱讚者為被聞熏。故若毗目仙人香積世界。樂不樂爰居之耳。圓不入方鑿之穿。是以影勝大王止前驅之象馬。缽囊釋
【現代漢語翻譯】 現代漢語譯本：變化是普遍存在的。如果占卜預測，那麼產生的卦象也不會是單一的。至於鳥類、氣息、草木等，它們都蘊含著精氣。有時使用雄株的花粉來疏散雌株的花粉，有時根系相同，但結出的果實卻不同。鱷魚飛行起來像鳥，橘樹移植後會變成枳樹。交玃（一種猿類）交配後會生出傖人（指粗野的人），羽嘉這種鳥會生出鳳凰。諸如此類的現象，都是由於物種類別的混雜交錯所導致的。混雜的範圍非常廣泛啊！事物有重疊交織，物類有紛繁複雜，這才彰顯出『雜』這個名稱並非單一的含義，而是一個能夠統攝一切的名稱。所以說，意義即使再廣博，智慧也能用一個名稱來概括。過去《梁傳》中設立《中立篇》第十，名為《唱導》，大概是取自各經中這些菩薩都是唱導之首的含義。唱的人必然有應和的人，引導的人必然有通達的人。終南山的僧人觀覽這個題目，認為它的優點在於歌頌讚美和表彰宣揚，缺點在於兼顧了才能和品德。這就像分別衡量天分，分攤重任，只看重全才，就像給老虎加上翅膀讓它飛，給老鷹安上四條腿讓它搏擊一樣。因此，我們建立《雜篇》，包藏各種德行，不僅僅是聲音的表述，而是無所不包。有人問：『續傳的改作和名題的更改，是從哪裡考證來的呢？』我回答說：『就像班固在《漢書》中增加了九流中的雜流一樣。根據他們的立教方式，根據他們的為人處世，不僅僅侷限於陰陽學說，也不專精於刑律，或者兼有名家和墨家的思想，或者涉及縱橫家的學說，那麼就可以將他們歸類為雜家流派。』《漢書》繼承了司馬遷的遺志，澄照建樹名題正是爲了糾正慧皎的偏頗。有人問：『為什麼沒有聽說楊雄厭惡這種雜呢？』我回答說：『他厭惡的是淮南王和司馬遷不尊崇孔子，沒有純粹的德行。』而我們這種應時而雜的做法，斷然不會有什麼過失。現在作傳的人就像子游和子夏一樣，觀察他們的起伏隱現和最終的哀嘆，哪裡敢隨意增刪一字一句呢？有人問：『為什麼突然將《唱導》改為《聲德》呢？』我回答說：『聲音的作用非常大啊！因為諸佛的剎土大多隻用一微塵的聲音來作為警醒，只有我們這個忍土最崇尚音聲，用音聲來作為佛事。以及觀音菩薩所說的圓通法門，世尊所稱讚的，都是通過聽聞熏習而成就的。所以像毗目仙人和香積世界的人，他們所喜愛的音樂不是凡俗之音。圓鑿無法嵌入方枘之中。因此，影勝大王阻止了前驅的象馬，缽囊釋 現代漢語譯本：迦尊者也。不以音聲而悟入。故知聲德之用。豈可量哉。
【English Translation】 English version: Change is a universal phenomenon. If one seeks divination, the resulting hexagrams will not be uniform. As for birds, qi (vital energy), and plants, they all contain essence. Sometimes the pollen of male plants is used to thin out the pollen of female plants, and sometimes the roots are the same, but the fruits produced are different. Crocodiles fly like birds, and orange trees turn into trifoliate orange trees when transplanted. The Jiaojue (a type of ape) mates and gives birth to the Qiang people (referring to uncivilized people), and the Yu Jia bird gives birth to the phoenix. Such phenomena are caused by the mixing and intermingling of different categories of things. The scope of mixing is very broad! Matters are overlapping and intertwined, and things are complex and diverse, which highlights that the name 'Miscellaneous' is not a single meaning, but a name that can encompass everything. Therefore, it is said that even if the meaning is broad, wisdom can be summarized by one name. In the past, in the Liang Biography, the tenth chapter of the 'Neutrality Chapter' was established, named 'Chanting and Guiding', probably taken from the meaning that these Bodhisattvas in the scriptures are the heads of chanting and guiding. The chanter must have a respondent, and the guide must have someone who understands. The monks of Zhongnan Mountain, after viewing this topic, believed that its advantages lie in praising and proclaiming, and its shortcomings lie in taking into account both talent and virtue. This is like measuring talent separately, distributing heavy responsibilities, only valuing all-rounders, like adding wings to a tiger to make it fly, and installing four legs on an eagle to make it fight. Therefore, we established the 'Miscellaneous Chapter', which contains various virtues, not only the expression of sound, but all-encompassing. Someone asked: 'Where did the revision of the sequel and the change of the title come from?' I replied: 'Just like Ban Gu added the miscellaneous stream among the nine streams in the Book of Han. According to their way of establishing teachings, according to their way of dealing with people, not only limited to Yin and Yang theory, nor specialized in criminal law, or combining the thoughts of the Logicians and Mohists, or involving the theories of the Diplomats, then they can be classified as the Miscellaneous School.' The Book of Han inherited the legacy of Sima Qian, and Cheng Zhao's establishment of the title was precisely to correct Hui Jiao's bias. Someone asked: 'Why haven't you heard Yang Xiong dislike this kind of miscellaneousness?' I replied: 'What he hates is that the King of Huainan and Sima Qian did not respect Confucius and did not have pure virtue.' And our practice of being miscellaneous in response to the times will definitely not have any faults. Now the writers of biographies are like Ziyou and Zixia, observing their ups and downs, hidden appearances, and final lamentations, how dare they arbitrarily add or delete a single word? Someone asked: 'Why did you suddenly change 'Chanting and Guiding' to 'Sound Virtue'?' I replied: 'The function of sound is very great! Because most of the Buddha lands only use the sound of a single dust as a warning, only our land of endurance most respects sound, and uses sound as a Buddhist affair. And the perfect penetration method spoken by Avalokitesvara Bodhisattva, which the World Honored One praised, is all accomplished through hearing and熏習. Therefore, like the people of the Vimalakirti and Fragrant Accumulation worlds, the music they like is not ordinary music. A round mortise cannot be embedded in a square tenon. Therefore, King Ying Sheng stopped the elephants and horses of the vanguard, and the bowl bag釋 English version:迦尊者 (Kashyapa, one of the ten major disciples of the Buddha) also. He did not attain enlightenment through sound. Therefore, knowing the use of sound virtue, how can it be measured?
子動合會之人天。返魂者隨唄聲而到家。光潔者聞唄聲而歡喜。乃可謂宮商佛法。金石天音。哀而不傷。樂而不佚。引之入慈悲之域。勸之離繫縛之場。脫或執受不精。器能無取乃不可謂為聲德也。於今搜有鄰之德。聚兼講之才。三人之師於斯見矣。四戰之國孰敢攻乎。得非備五彩而服章。舍八風而成樂。則有登天竺而作猿梵。動塔鈴。而貫虹霓。副天請而都講隨。佔地理而宰臣應。觀音摩其發頂。彌勒訴其雷神。始化倭民坐亡舉指。見慈顏而不怒。作詩式以安禪。巨蟒不驚。山魔懾伏。臨神鑒而懸知澄汰。禮天冠而誓隱靈蹤。破甕飛烏勞身代畜。衡山衣草禹寺明心。養童女以身全。遇毒流而命在。德符禪月軀涉磧沙。或辯之利通。或聲之流靡。猗嗟碩德于爍群公若諸根之互能。同五事之俱舉。故強名為雜也。薝蔔接栴檀之樹。數倍馨香。鷹鹯育金翅之巢。千重猛鷙。咨爾同道聽乎直言。為僧不應於十科。事佛徒消于百載。如能以高為本以德為枝以修為華萼以證為子實。然後婆娑挺蓋郁密成陰。周覆三千大千。號之曰大菩提樹也歟。
宋高僧傳卷第三十終
後序
前代諸家或云僧傳僧史記錄。乃題號不一。亦聲跡有殊。至梁沙門慧皎。云高僧傳蓋取高而不名者也。則開其德業。文為十科。見於傳內
【現代漢語翻譯】 現代漢語譯本： 能夠感動人天之眾的合奏，超度亡靈者伴隨唄聲回到故里，心懷光明者聽聞唄聲而心生歡喜，這才能稱得上是宮商佛法，金石天音。哀婉而不至於悲傷，快樂而不至於放縱，引導聽者進入慈悲的境界，勸導聽者離開束縛的場所。如果演奏者技藝不精，樂器材質不佳，那就不能稱之為具有聲之德。如今尋訪有德之鄰，聚集兼具講經才能之人，三人之師在此顯現，哪個國家還敢來侵犯呢？這難道不是因為我們具備五彩斑斕的服飾，捨棄八風的干擾而成就的音樂嗎？於是便有了登上天竺（India）演奏猿梵之音，搖動塔鈴，貫穿虹霓的壯舉。輔佐天子的請求，都講（Buddhist lecturer）隨之應和，考察地理的宰臣也積極響應。觀音（Avalokiteśvara）菩薩摩頂加持，彌勒（Maitreya）菩薩也平息了雷神之怒。起初教化倭民（Japanese people），使他們坐化舉指，見到慈祥的面容而不生嗔怒，創作詩歌來安定禪定之心，巨大的蟒蛇不再驚擾，山中的邪魔也懾服。臨近神靈的鑑察而預先知曉澄澈的真理，禮拜天冠而發誓隱匿靈異的軌跡。爲了代替畜生而破甕放飛烏鴉，衡山（Mount Heng）僧人身披草衣，禹寺（Yu Temple）僧人明悟本心。養育童女以保全自身，遭遇毒流而性命得以保全。德符禪月（Defu Chanyue）法師身軀跋涉沙漠。有的人辯才無礙，有的人聲音美妙動聽。讚美這些偉大的德行，如同閃耀的群星，如同諸根互相作用，如同五事同時舉起，所以勉強稱之為雜。薝蔔（Champak flower）嫁接在栴檀（Sandalwood）樹上，香味成倍增加；鷹鹯（Eagles and hawks）在金翅鳥（Garuda）的巢穴中繁育後代，更加兇猛。告訴你們這些同道之人，聽我說句實話：做僧人如果不能精通十科，事奉佛陀也只是徒勞地消耗百年光陰。如果能夠以高尚的品德為根本，以德行為枝幹，以修行為花朵，以證悟為果實，然後菩提樹才能枝繁葉茂，鬱鬱蔥蔥，覆蓋三千大千世界，稱之為大菩提樹啊！
《宋高僧傳》卷第三十 終
後序
前代的諸家，有的稱為《僧傳》，有的稱為《僧史記錄》，題名各不相同，所記載的事蹟也有差異。到了梁代的沙門慧皎（Huijiao），在《高僧傳》中說，之所以稱為『高僧』，是因為選取那些德行高尚而不追求名利的人。於是開創了德業，分為十科，都記載在傳記之中。
【English Translation】 English version: A harmonious ensemble that moves humans and deities alike; those returning to the afterlife follow the sound of the chants home; those with pure hearts rejoice upon hearing the chants. Only then can it be called the 'Gongshang' (ancient Chinese musical scale) of Buddhist Dharma, the celestial sound of metal and stone. It is sorrowful without being overly sad, joyful without being unrestrained, guiding listeners into the realm of compassion and urging them to leave the field of bondage. If the performer's skill is lacking or the instrument's quality is poor, then it cannot be said to possess the virtue of sound. Now, we seek out virtuous neighbors and gather those with the talent for lecturing. The teacher of three is seen here. Which country would dare to attack? Is it not because we possess colorful garments and abandon the disturbances of the eight winds to achieve music? Thus, there are feats of ascending to Tianzhu (India) to perform the sounds of 'Yuanfan' (Brahma's voice), shaking the pagoda bells, and piercing through rainbows. Assisting the emperor's requests, the 'Doujiang' (Buddhist lecturer) responds accordingly, and the prime minister who examines the geography also actively responds. Guanyin (Avalokiteśvara) Bodhisattva bestows blessings by touching the crown of the head, and Maitreya (Maitreya) Bodhisattva also appeases the anger of the thunder god. Initially, they taught the Womin (Japanese people), causing them to sit in meditation and raise their fingers, seeing the compassionate face without anger, composing poems to calm the mind of meditation, the giant pythons no longer disturb, and the mountain demons are subdued. Approaching the divine inspection and knowing in advance the clear truth, worshiping the heavenly crown and vowing to conceal spiritual traces. Breaking the urn to release the crows to fly on behalf of the livestock, the monks of Mount Heng (Mount Heng) wear grass clothing, and the monks of Yu Temple (Yu Temple) understand their original mind. Raising young girls to preserve themselves, encountering poisonous currents and preserving their lives. Dharma Master Defu Chanyue (Defu Chanyue) travels through the desert. Some have unobstructed eloquence, and some have beautiful and moving voices. Praise these great virtues, like shining stars, like the mutual interaction of the senses, like the simultaneous raising of the five matters, so it is reluctantly called miscellaneous. Champak (Champak flower) grafted onto sandalwood (Sandalwood) trees, the fragrance is multiplied; eagles and hawks (Eagles and hawks) breed in the nests of Garuda (Garuda), even more fierce. Tell you fellow practitioners, listen to my honest words: If a monk cannot master the ten subjects, serving the Buddha is only a futile waste of a hundred years. If one can take noble character as the root, virtuous conduct as the branches, cultivation as the flowers, and enlightenment as the fruit, then the Bodhi tree can flourish, lush and green, covering the three thousand great thousand worlds, and be called the Great Bodhi Tree!
End of Scroll Thirty of the 'Song Biographies of Eminent Monks'
Postface
Previous scholars have called it 'Monk Biographies' or 'Records of Monastic History,' with different titles and different records of events. In the Liang Dynasty, the Shramana Huijiao (Huijiao) said in the 'Biographies of Eminent Monks' that the reason for calling them 'eminent monks' was to select those with noble virtues who did not pursue fame and fortune. Thus, he created virtues and divided them into ten subjects, all recorded in the biographies.
。厥後有唐續高僧傳。仿仰梁之大體而以成之。洎乎皇朝有宋高僧傳之作也。清風載揚盛業不墜。贊寧自至道二年奉睿恩。掌洛京教門事。事簡心曠之日。遂得法照等行狀。撰已易前來之闕如。尋因治定其本。雖大義無相乖有不可者以修之。先者所謂加我數年。于僧傳則可矣已。斯幸復治之。豈敢以桑榆之年為辭耶。時方徹簡。咸平初承詔入職東京右街僧錄。尋遷左街。乃一日顧其本未及繕寫。命弟子輩緘諸篋笥。俾將來君子知我者以僧傳。罪我者亦以僧傳故於卷后而書之云耳。
【現代漢語翻譯】 現代漢語譯本：此後有唐朝續高僧傳，倣傚仰慕梁朝高僧傳的大體框架而成。到了我朝，又有宋高僧傳的著作。清風傳揚，盛大的事業沒有衰落。贊寧我自至道二年奉皇帝的恩典，掌管洛陽的佛教事務。事情簡單，心情開闊的時候，於是得到了法照等人的行狀，撰寫並補全了之前僧傳的缺失。不久因為政局安定，就整理修訂了原本。雖然大義沒有互相違背，但有不妥當的地方就加以修改。之前所說的『如果再給我幾年時間，對於僧傳的修訂就可以了』，現在有幸再次修訂它，怎麼敢以年老體衰為借口推辭呢？當時正值政事清簡。咸平初年，奉詔入職東京右街僧錄，不久陞遷到左街。有一天，考慮到這部書稿還沒有來得及繕寫，就命令弟子們將它封存在箱子里，希望將來的君子因為這部僧傳瞭解我，要怪罪我的也因為這部僧傳，所以在書卷之後寫下了這些話。 贊寧（Zanning）于咸平（Xianping）年間在東京（Dongjing）右街（Youjie）和左街（Zuojie）任職僧錄。
【English Translation】 English version: Subsequently, there was the Continued Biographies of Eminent Monks of the Tang Dynasty, modeled after the grand structure of the Biographies of Eminent Monks of the Liang Dynasty. Later, in our dynasty, there was the creation of the Biographies of Eminent Monks of the Song Dynasty. The pure breeze carried and spread, and the great undertaking did not decline. I, Zanning, since the second year of the Zhidao era, received the emperor's grace and was in charge of Buddhist affairs in Luoyang. During times of simple affairs and open-mindedness, I obtained the biographies of Fazhao and others, and compiled and supplemented the previous omissions in the biographies of monks. Soon, because of the stability of the political situation, I reorganized and revised the original text. Although the general meaning did not contradict each other, I revised any inappropriate parts. What I said before, 'If I had a few more years, the revision of the biographies of monks would be complete,' now I am fortunate to revise it again, how dare I refuse on the grounds of old age and frailty? At that time, the political affairs were simple. In the early years of the Xianping era, I was ordered to take office as the Senglu (Buddhist Registrar) of the Right Street in Dongjing (Tokyo), and soon after, I was promoted to the Left Street. One day, considering that this manuscript had not yet been copied, I ordered my disciples to seal it in a box, hoping that future gentlemen would understand me because of this biography of monks, and those who would blame me would also do so because of this biography of monks, so I wrote these words after the scroll. Zanning served as Senglu in Youjie (Right Street) and Zuojie (Left Street) in Dongjing (Tokyo) during the Xianping era.